I 


/f./i-C      /h^^^^>^^     3^,..,.A-y/,./     -^.//Z/^.'^- 


THE 


LIFE  AND  RELIGION 


OP 


MOHAMMED, 


AS  CONTAINED  IN  THE  SHEEAH  TRADITIONS  OF 


THE  HYlT-UL-KULOOB 


TRANSLATED   FROM   THE   PERSIAN. 


BY  REV.  JAMES  L.  MEMICK, 

Eleven  years  Missionary  to  the  Persians.    Member  of  the  American  Oriental  Society. 


BOSTON: 

PHILLIPS,    SAMPSON,    AND    COMPANY 
1850. 


Entered  according  to  Act  of  Congi-ess,  in  the  year  1860, 

Bt   James  L.    Merrick, 

to  the  Clerk's  office  of  the  District  Court  of  the  District  of  Masaeichusetts. 


boston: 

Damre?!  &  Moore,  Printers, 

16  Devonshire  Street. 


PREFACE 


A  LONG  residence  in  different  parts  of  Persia,  with  many  and  varioxia 

opportunities  to  become  acquainted  witli  the  religious  opinions  and  feel- 
ings of  its  inhabitants,  and  considerable  knowledge  of  the  Turks,  has 
convinced  me  that  Christian  nations  entertain  very  imperfect  views 
of  the  Mohammedan  system,  especially  as  embraced  by  the  Shecahs  or 
Persians.  My  inqumes  on  the  subject  of  their  faith,  with  long  study  of 
then-  religious  books,  have  led  to  the  conclusion  that  a  work  exhibiting 
their  doctrines  would  not  be  unacceptable,  particularly  to  those  who 
cherish  a  sincere  interest  in  the  temporal  and  eternal  welfare  of  their  fel- 
low men. 

The  Hyat-ul-Kuloob,  perhaps  the  most  popular  standard  of  the  kind 
among  the  Persians,  supplies  this  desideratum.  The  first  volume  of  the 
work  relates  to  the  prophets  and  times  preceding  Mohammed ;  the  third 
volume,  which  is  incomplete,  is  a  treatise  on  the  Imamate,  or  the  estab- 
lishment of  religious  guides  after  him  ;  while  in  the  second  volume — the 
subject  of  the  following  translation — we  have  in  Sheeah  lights  a  full 
view  of  his  life  and  religion,  with  sketches  of  his  ancestors,  companions 
and  times,  blended  with  maxims  and  legends  illustrative  of  oriental 
manners.  This  volume  contains  894  printed  quarto  pages  filled  with 
traditions,  which,  in  the  following  abridgment,  must  be  left  to  speak  for 
themselves,  as  a  controversy  of  such  magnitude  as  that  between  Chris- 
tians and  Mohammedans,  would  be  misplaced  in  this  translation. 

My  obj  ect  has  been  to  give  a  fair  and  concise  view  of  the  original  work, 
without  extenuating  or  condemning  its  sentiments  and  assertions.  This 
rule  has  required  me  to  insert  some  things  in  my  translation  which, 
though  offensive  to  a  refined  taste,  not  to  say  a  Christian  sentiment,  are 
part  and  parcel  of  the  work,  and  therefore  the  entire  omission  of  them 
would  have  been  the  concealment  of  a  featm'o  that  is  left  unveiled  by 
those  who  have  arrayed  the  character.  Due  allowance  should  certainly 
be  made  for  oriental  license  of  custom  and  description,  and  matters  of 
this  kind,  where  fidelity  as  a  translator  would  permit  it,  have  been  omit- 
ted, or  studiously  set  in  the  deeper  shades  of  a  western  sky. 


IV  PREFACE. 

Some  portions  of  the  work  are  rendered  literally,  but  in  general,  the 
translation  has  been  freely  made  ad  sensum,  while  in  many  instances  the 
substance  of  the  original  is  given  in  few  words.  Numerous  traditions, 
unimportant  to  the  main  story,  or  repeating  with  diverse  variations  the 
same  matter,  have  been  passed  over  entirely,  as  a  literal  version  of  the 
whole  book  would  be  too  heavy  a  mass  for  any  but  patient  controversial 
readers. 

The  labor  of  investigating  such  a  mass  of  materials  in  a  foreign  lan- 
guage, consulting  kindred  works,  and  extracting  a  connected  account  of 
the  whole,  can  be  appreciated  only  by  those  whose  experience  in  these 
matters  is  a  pledge  for  candor  in  criticism  and  clemency  towards  imper- 
fections. 

In  the  orthography  of  proper  names,  I  have  been  guided  by  the  poioer 
of  the  native  letters  and  good  usage  in  Persian  pronunciation.  These  princi- 
ples have  obliged  me  to  vary  the  orthography  of  some  names  which 
perhaps  among  western  nations  may  be  considered  as  established.  For 
example  :  Mekkah  in  Europe  and  America  is  almost  uniformly  wTitten 
Mecca.  But  the  final  Arabic  letter  in  this  name  is  '6  ha,  as  in  the  word 
Allah,  and  is  equivalent  to  A  in  Micah,  and  this  letter  should  doubtless 
terminate  Mekkah  when  written  in  Roman  characters.  The  substitution 
of  k  for  c  is  in  accordance  with  the  power  of  the  original  letter.  C  is 
properly  the  representative  of  no  character  in  the  Persian  alphabet, 
which  contains  thirty-two  letters. 

Of  the  consonants  requiring  notice,  j*'  tha  is  generally  articulated  like 
s  by  the  Persians,  although  its  proper  Arabic  sound  is  commonly  like 
th,  as  in  Othm^n,  which  is  usually  pronounced  Osman  in  Persia. 

The  four  letters  ^  zdl,  j  za,  u-<>  zdd,  and  U,  za,  however  they  may  be 
variously  pronounced  by  different  Arab  tribes,  are  generally  sounded  by 
good  speakers  in  Persia  simply  like  z.  Some  persons  to  exhibit  their 
acquaintance  with  the  Arabic,  will  occasionally  lay  a  stress  on  wx)  zdd, 
unutterable  to  most  western  organs,  but  good  usage  throughout  Persia 
gives  a  plain,  definite  ~  sound  to  these  four  characters.  For  example,  the 
name  of  the  Mohammedan  month  for  fasting,  and  which  frequently  oc- 
curs in  writmg  and  conversation,  is  uniformly  pronounced  Ramazan,  and 
not  Ramadhan,  which  orthography,  though  adopted  by  very  respectable 
authors,  to  an  English  reader  must  look  nearly  as  unnatural  and  indefi- 
nite as  the  Arabic  character  which  dh  is  intended  to  denote.  As  an  ini- 
tial form,  dh  seems  still  more  objectionable,  as  in  Dheelhcjah,  the  name  of 
the  Mohammedan  month  of  pilgrimage  rites,  which  the  Persians  pro- 
nounce in  a  straightforward  way,  Zeelhcjah. 

With  due  respect  for  those  learned  orientalists  who  use  this  form  of  or- 
thography for  Arabic  names,  I  must  be  permitted  to  say,  that  in  a  Persian 
work,  Persian  usage  should  be  the  guide,  especially  when  recommend- 
ed by  a  natviral  and  easy  simplicity.     Why  u<>  zdd  as  in    <;'X)  l5  Kdzy 


PREFACE.  7 

{judge^  commonly  written  Cad%)  should  be  represented  by  d,  as  is  done 
by  some  learned  authors,  seems  unaccountable  to  one  who  has  learned 
the  word  familiarly  from  Persians  who  uniformly  pronounce  it  KAzy. 

Some  writers  on  oriental  subjects  represent  ^  jeem  by  dg,  as  Dgemadi, 
the  name  of  another  month,  which  by  a  Persian  and  easy  standard  should 
be  written  and  pronounced  Jemady.  No  useful  object  can  be  gained  by 
making  the  orthography  of  foreign  names  appear  more  difficult  than  it 
really  is,  especially  where  a  simple  English  form  will  best  represent  the 
native  power  of  the  original  letters. 

X_  ha  and  ^  ha,  though  the  former  is  a  difficult,  and  the  latter  an  easy 
power  of  the  h  character,  are  nevertheless  both  of  them  best  represented 
by  that  letter. 

^  kha,  which  frequently  occurs,  has  not  a  distinct  k  sound,  but  a  por- 
tion of  that  letter's  power  gutturally  blended  with  h,  whose  sound  in 
common  pronunciation,  by  good  speakers  in  Persia,  is  prominently 
heard.  For  example  :  the  Persian  title  EJidn,  borne  by  the  nobility,  is 
often  pronounced  in  so  soft  and  easy  a  way,  that  the  ear  catches  little  more 
than  Han,  though  the  classical  pronunciation  of  the  letter  involves  a 
somewhat  difficult  guttural  sound. 

I  ghayn  is  a  difficult  letter  of  the  g  class,  which  perhaps  cannot  be 
better  represented  than  by  the  usual  form  of  gh. 

ij  kdf  and  ^  kaf,  though  the  former  often  partakes  strongly  of  the  g 
sound,  may  in  general  both  be  represented  by  k,  while  ^  gaf  is  denoted 

The  proper  sound  of  a  number  of  letters  of  the  Perso- Arabic  alpha- 
bet, can  be  correctly  learned  only  from  an  educated  native,  or  from  one 
who  has  accurately  mastered  the  language  in  which  those  forms  occur. 

Of  the  vowel  letters,  |  alif  has  generally  the  sound  of  broad  d,  but  it 
is  sometimes  articulated  like  short  e  as  in  emeer,  short  i  as  in  Ihr&heem^ 
and  short  u  as  in  the  article  al  in  various  connections. 

t  ayn  is  generally  pronounced  like  a  guttural  a.  Some  learned  authors 
endeavor  to  represent  the  power  of  this  difficult  voAvel  letter  by  a  mark 
of  elision,  as  K'abah  ;  but  the  comma  in  this  case  does  not  express  to  the 
English  reader  the  guttural  force  of  the  character,  and  serves  rather  to 
perplex  the  pronunciation.  The  peculiarity  of  this  letter  might  perhaps 
be  denoted  more  simply  by  a  circumflex  over  the  corresponding  a.  Some- 
times t  ayn  has  a  simple  o  sound,  as  in  Omar. 

^  vAv,  as  a  vowel  letter,  has  several  sounds  according  to  its  connection, 
vowel  points,  and  good  usage  in  Persia.  Generally  it  has  the  full  sound 
of  w,  as  in  Abutdlib,  and  sometimes  the  particular  power  of  oo,  as  in  Noo- 
rooz.  As  a  consonant,  J  vdv  sometimes  has  the  distinct  sound  of  v,  and  in 
other  cases  the  express  power  of  w. 

The  vowel  power  of  ^S  y«  is  generally  expressed  by  orientalists  by  ei, 
which  in  their  prefaces  they  state  to  be  soimded  like  that  diphthong  in 
vein.    An  English  reader  is  apt  to  forget  this  notice,  and  to  articulate  the 


▼1  PREFACE. 

common  title  of  an  Arab  chief,  Shike,  instead  of  Shaykh,  the  true  pronun- 
ciation. This  letter  is  sometimes  pronounced  like  broad  a,  as  in  Moos&, 
like  y,  or  ee,  as  in  Aly,  Medeenah,  and  liltc  ay  as  in  Shaykh  and  Ilusayn. 
This  latter  name,  (that  of  Mohammed's  grandson,)  is  commonly  writ- 
ten Hussein,  whose  elder  brother's  name  is  spelled  Hassan,  but  in  neither 
of  these  cases  is  the  s  (which  belongs  to  the  first  syllable,)  doubled  in 
the  original  Arabic.  Mussulman  also  is  improperly  written  for  Musul- 
mSn,  there  being  but  a  single  s  in  the  word,  w^hich  belongs  to  the  first 
syUable  of  this  title.     As  a  consonant,  cS  2/^*  ^^^  the  power  of  y. 

In  the  Appendix  to  Dr.  Kobinson's  learned  work  on  Palestine,  (vol.  III., 
p.  109,)  it  is  stated  that  in  the  orthography  of  Arabic  names  "the  general 
system  is  that  of  Mr.  Pickering,"  from  -which  it  may  be  inferred  that  his 
scheme  was  only  a  general  guide,  and  not  invariably  followed.  The 
learned  writer  of  that  Appendix,  (on  page  112,)  says:  "In  giving  the 
Arabic  names  in  lioman  letters,  it  was  not  always  easy  to  know  with  what 
vowels  the  Arabic  letters  are  pronounced.  In  the  voioels,  therefore,  of 
such  names  as  we  did  not  ourselves  hear  pronounced,  there  may  be  fre- 
quently mistakes."  That  is  to  say,  good  usage  in  pronunciation,  by 
competent  persons  to  whom  the  language  Avas  vernacular,  -was  needed 
in  addition  to  a  correct  knowledge  of  the  native  letters  themselves. 

In  the  late  interesting  work  on  "  Nineveh  and  its  Remains,"  the  talent- 
ed and  indefatigable  author,  in  his  Preface,  (page  5,)  says :  "  In  spelling 
Eastern  names  I  have  followed  no  uniform  system — having  endeavored 
to  ^VTite  them  in  the  best  way  I  could,  to  convey  the  mode  of  their  pro- 
nunciation by  the  people  of  the  country."  Good  usage,  simply,  was 
taken  as  the  guide  in  this  instance,  while  the  author,  to  whom  the  pub- 
lic is  so  much  indebted,  was  doubtless  aware  that  to  write  oriental 
names  accurately  it  is  necessary  to  know  the  power  of  the  letters  origi- 
nally representing  those  names,  especially  where  various  tribes  are 
likely  to  confound  the  pronunciation  by  their  own  dialectic  peculiari- 
ties. 

It  is  very  desirable  that  western  scholars  should  have  a  uniform  sys- 
tem of  Meriting  oriental  names  ;  but  till  the  two  principles  above  stated 
are  fully  established,  namely,  the  form  of  the  native  letters,  and  good 
and  f^eneral  usage  of  pronunciation  by  the  educated  to  whom  these 
sounds  are  vernacular,  some  diversitj'-  of  orthography  must  be  expected. 
The  main  diihculty  is  to  establish  a  correct  vowel  system,  which  shall 
be  uniformly  adopted  by  the  authors  and  nations  of  Christendom  ;  and 
this,  by  suggestions  and  improvements  following  increased  attention  to 
oriental  literature,  may  ultimately  be  efi'ected. 

Ttarning  now  to  the  theme  of  the  following  work,  it  is  pertinent  to 
rejnark,  that  the  rise,  progress,  and  permanence  of  Mohammedism  is  one 
»f  the  most  remarkable  facts  which  has  occurred  in  the  history  of  our 


PREFACE.  VU 

race.  Next  to  the  miraculous  establishment  and  wonderful  growth  of 
Christianity,  the  Arabian  system  of  religion  is  suited  to  arrest  the  atten- 
tion of  the  historian,  the  philospher,  and  of  the  purely  benevolent  man. 
Combining  some  of  the  most  sublime  truths  of  divine  revelation,  with 
a  mass  of  oriental  legends  gathered  from  the  earliest  forms  of  Gentile 
superstition,  from  the  exuberance  of  rabbiaical  imagination,  and  the 
fruitful  romances  of  monkish  fancy,  all  consolidated  into  an  unique  sys- 
tem of  faith  armed  with  the  flaming  sword  of  conquest,  and  casting  its 
ominous  shadow  for  ages  on  the  arena  of  Christendom,  the  life  and  reli- 
gion of  Mohammed  has  ever  challenged  the  attention  of  the  world,  as 
one  of  those  great  events  designed  by  the  all- wise,  omnipotent  Ruler  of 
nations  deeply  to  affect  the  welfare  of  the  race.  Considering  the  relation 
which  Mohammedism  has  sustained  to  the  Christian  world,  it  is  certainly 
surprising  that  so  little  information  on  this  subject  has  been  diffused 
among  the  mass  of  readers  in  Europe  and  America,  and  that  multitudes  of 
considerable  intelligence  have  the  impression  that  "  the  followers  of  the 
false  prophet"  are  gross  idolaters,  hardly  "  half  civilized,"  and  denying 
females  the  possession  of  immortal  souls. 

The  doctrines,  literature,  and  sects  of  the  Moslims  have  been  but 
rarely  presented  to  the  reading  public,  and  the  few  works  published  on 
these  subjects  are  curiosities  even  in  the  libraries  of  the  learned.  Sale, 
Prideaux,  Morgan  and  Forster  are  the  principal  English  authorities 
on  Mohammedism,  although  other  authors,  particularly  Gibbon,  have 
incidentally  treated  on  IslAm  and  its  founder.  The  only  American 
memoir  of  Mohammed,  with  which  I  am  acquainted,  is  that  of  Professor 
Bush,  published  nearly  twenty  years  ago ;  and  never  to  my  knowledge 
has  the  life  and  religion  of  this  remarkable  man  been  presented  to  the 
Christian  world  in  a  simple  translation  from  the  voluminous  works  of 
his  followers.  It  is  certainly  a  matter  of  wonder,  as  well  as  of  regret, 
that  so  little  should  be  kno^m  about  a  sect  who  have  been  thundering 
for  centuries  at  the  very  altars  of  Christendom,  converting  the  churches 
of  whole  nations  into  mesjids,  and  giving  as  little  quarter  to  Catholic 
pictures  and  images  as  to  Hindoo  representations  of  demon  divinities. 

The  Mohammedan  authorities  from  which  Western  writers  have 
drawn  their  accounts  of  the  Moslim  system,  have  been  nearly  or  quite 
all  of  the  Suimee  sect,  to  which  Arabs,  Turks  and  Tatai's  belong,  while 
the  rival  sect  of  Sheeahs,  limited  chiefly  to  the  Persians,  has  scarce  been 
consulted  respecting  Islam,  of  which  they  claim  to  be  the  true  and  only 
orthodox  followers.  It  is  but  fair  that  those  who  have  shown  the  most 
consistent  devotion  to  the  founder  of  their  faith  and  his  family,  (which 
was  singularly  persecuted  by  the  dominant  Sunnees,)  should  have  at 
least  one  opportunity  of  exhibiting  their  own  view  of  theii-  great  reli- 
gious leader,  to  the  Christian  world,  with  the  demand  why  they  should 
be  stigmatized  as  heretics  from  the  primitive  creed  of  IslAm,  any  more 


Vill  PREFACE. 

than  Protestants  should  be  thus  regarded  by  Catholics,  who  have  often 
treated  the  former  as  Sunnees  have  done  the  Sheeah  followers  of  Mo- 
hammed. 

The  best  way  to  learn  the  religious  opinions  of  a  sect  is  to  study  their 
acknowledged  faith  in  their  own  writings  ;  and  therefore  fair  and  accu- 
rate translations  from  Mohammedan  authorities  are  indispensable  to 
those  who  would  critically  understand  what  Islfim  truly  is.  All  who 
will  ever  find  occasion  practically  to  engage  in  controversy  with  Moham- 
medans, should  certainly  gain  as  extensive  an  acquaintance  as  possible 
with  Moslim  authorities  on  Islam,  for  without  this  knowledge  the  most 
talented  reasoner  must  enter  the  arena  of  argumentation  under  great 
disadvantages,  and  with  very  small  prospect  of  success. 

Persons  who  may  sneer  at  the  cosmogony,  astronomy,  and  astrology, 
recognized  in  the  Moslim  system,  would  do  well  to  inquire  how  long  it 
is  since  their  own  ancestors  were  freed  from  the  same  erroneous  notions, 
while  those  conversant  with  the  history  of  Fairies,  Genii,  and  the  various 
orders  of  spirits  imagined  by  our  not  very  remote  forefathers,  to  hover 
and  dwell  about  the  earth,  will  find  in  oriental  Purees,  Jins,  and  other 
species  of  supposed  existencies,  the  prototypes  whose  representatives 
Teutonic  emigrants  brought  from  the  cradle  of  the  East. 

The  present  attitude  of  the  Christian  and  Mohammedan  world,  and 
the  issue  to  which,  after  many  essays  in  arms,  they  must  ultimately 
come  in  religious  argument,  should  surely  lead  the  philanthropic  and 
benevolent  to  prepare  for  the  contest  where  mind  meets  mind,  and  faith 
encounters  faith,  till  truth  shall  finally  prevail.  Evangelical  enterprise 
has  traversed  almost  all  regions,  and  gone  to  work  with  devoted  perse- 
verance in  every  clime,  but  it  is  singular  how  little  has  been  done  or 
attempted  for  the  welfare  and  salvation  of  Mohammedans.  As  the 
literary  world  has  turned  on  them  only  an  occasional  glance,  so  the  re- 
ligious world  has  passed  them  by  with  a  look  of  hopelessness,  as  if  the 
broad  commission  to  "  disciple  all  nations  "  were  devoid  of  authority  in 
the  empii-e  of  the  Koran. 

But  the  apathy  and  despair  of  ages  begin  to  diminish,  the  Holy 
Scriptures  are  printed  and  circulated  in  Arabic,  Turkish,  and  Persian, 
the  three  great  dialects  of  Isl^m  ;  inquiries  are  multiplying  in  relation 
to  Mohammed  and  his  doctrines,  and  within  a  year  past  three  diff"erent 
works  have  been  announced  in  our  own  country,  respecting  the  life  and 
religion  of  him  whom  Napoleon  styled  the  greatest  of  earthly  con- 
querors. 

It  may  be  hoped  that  increased  information  will  lead  to  more  system- 
atic and  persevering  eff"ort  to  diff'use  through  the  Moslim  world  the 
freedom,  peace,  and  righteousness  of  the  Gospel,  and  thus  repay  with  good, 
the  evil  which  Islam  has  done  to  the  followers  of  Jesus.  Why  should  a 
whole  nation,  so  accessible  and  important  as  the  Persians,  where  Provi- 


PREFACE.  IX 

dence  has  long  been  preparing  the  way,  receive  attention  from  so  few 
and  transient  heralds  of  truth,  and  now  remain  without  a  Gospel  advo- 
cate devoted  to  their  welfare,  and  wise  to  communicate  the  word  of  the 
Lord  as  they  are  able  to  bear  it  ? 

If  this  version  of  the  Life  and  Religion  of  Mohammed  shall  serve  to 
entertain  the  curious,  impart  information  to  the  inquiring,  and  above  all 
lead  the  benevolent  to  feel  a  deeper  interest,  and  make  greater  efforts 
for  the  welfare  of  the  people  to  whom  it  relates,  a  sufficient  reward  will 
be  conferred  on  the  Tkanslatos. 

Amherst,  Mass.,  March,  1850. 


THE  PROOF-READER'S  PREFACE, 


The  corrector  of  the  press  wishes  to  say  to  the  readers  of  this  book  that 
there  are  several  irregularities  therein  not  at  all  chargeable  on  the  translator. 
Before  the  manuscript  came  to  the  hands  of  the  printers,  the  proof-reader  read 
it  through  for  his  own  edification  and  delight,  and  returned  it  to  the  translator, 
that  certain  alterations  might  be  made.  The  corrector  did  not  see  it  again 
until  a  portion  of  it  came  with  the  first  revise.  Then  he  found  certain  letters 
marked  with  accents,  graves  and  circumflexes  to  wit,  which  were  not  there  at 
first ;  but  these  were  not  used  with  entire  uniformity  in  the  text,  and  the 
corrector  did  not  see  the  index.  So  some  errors  are  made  in  the  case  of 
accents  over  the  initial  letter  of  certain  words,  though,  it  is  hoped,  only  over 
the  initial  letter :  thus  K\y  appears  uniformly  with  the  circumflexed  A,  while 
other  names,  as  well  entitled  to  it,  appear  without  this  distinction.  But  in 
the  index,  which  the  author  had  marked  very  carefully,  each  word  is  spelled 
as  it  should  be. 

The  spelling  of  vady  with  a  IF  instead  of  a  F  is  the  mistake  of  the  proof- 
reader, who  did  not  see  the  note  (No.  42,  on  p.  406,)  until  some  sheets  had 
been  printed,  and  so  for  the  sake  of  uniformity  he  continued  the  error. 

The  Arabian  and  Persian  paragraphs  (on  p.  401)  have  not  a  very  comely 
aspect  to  a  scholarly  eye,  but  the  printers  had  no  oriental  type,  and  their 
typographical  brothers  refusing  to  lend  theirs,  they  were  forced  to  employ  an 
engraver  on  wood,  who  has  produced  the  phenomena  referred  to.  The  Persian 
types  used  in  printing  the  Preface  have  been  ingeniously  made  with  a  jack- 
knife  by  one  of  the  printers. 


CONTENTS 


CHAPTER  I. 


The  Ancestry  and  Creation  of  Mohammed,  from  whom  the  Universe  is 
formed :  Adam  and  Eve  made  and  united  in  Marriage.  To  p.  9 — orig- 
inal 5^ 1 

CHAPTER  II. 
Account  of  Mohammed's  Ancestors.    To  p.  33 — orig.  22 10 

CHAPTER  III. 

Mohammed's  Birth  :  Prodigies  and  other  Events  which  attended  it.  To 
p.  49— orig.  42.^ 34 

CHAPTER  IV. 

Events  of  Mohammed's  Infancy  to  the  Eighth  Year  of  his  Age.  To  p. 
66— orig.  56 50 

CHAPTER  V. 

Account  of  Khadeejah  :  Mohammed  is  employed  by  her  on  a  Mercantile 
Expedition  to  Syria :  He  marries  her,  and  has  by  her,  Kasim,  Abdul- 
lah, Rokeeah,  Zaynab,  Ummkulsoom  and  Fatimah.    To  p.  84— orig.  76^.     67 

CHAPTER  VI. 

Mohammed's  Names,  Possessions,  Person  and  Character.  To  p.  107— 
orig.  99 85 

CHAPTER  VII. 

Miraculous  Characteristics  of  the  Koran:  Record  of  some  of  Moham- 
med's Miracles:  Aly's  Controversy  with  a  Jew.     To  p.  140— orig.  117^.  108 


XIV  CONTENTS. 

CHAPTER  VIII. 
Mohammed's  Miracles.     To  p.  181— orig.  162^ 141 

CHAPTER  IX. 

Mohammed  assumes  the  Prophetical  Office :  Is  rejected  and  abused  by 
theKoiaysh.     To  p.  189— orig.  171.^ 182 

CHAPTER  X. 
Mohammed's  Mardj,  or  Ascension  on  High.    To  p.  207 — orig.  194 190 

CHAPTER  XI. 

Parties  of  Mohammed's  Followers  flee  to  Abyssinia,  whose  King,  Nejashy, 
becomes  a  Musulman,  and  refuses  to  restore  the  Refugees  to  the  Ko- 
raysh  Delegation  sent  after  them :  Numbers  embrace  islam  at  Medee- 
nah :    Mohammed  leagues  himself  with  them.     To  p.  222 — orig.  202^.  208 

CHAPTER  XII. 

Mohammed's  Flight  to  Medeenah :  He  is  followed  by  Sly  and  others.  To 
p.  233— orig.  212^ 223 

CHAPTER  XIII. 

Mohammed's  Battles  and  Military  Expeditions :  Battle  of  Badr.  To  p. 
250— orig.  228^ 234 

CHAPTER  XIV. 

Mohammed  is  defeated  at  Ohod:  Conquest  of  the  Benee  Nazeer:  Siege 
of  Khandak  or  the  Ditch  :  Conquest  of  the  Benee  Kareezah.  To  p. 
267— orig.  261 251 

CHAPTER  XV. 

Conquest  of  the  Benee  Mustalak :  Truce  with  the  Koraysh :  Conquest 
of  Khyber.     To  p.  276— orig.  277^ 268 

CHAPTER  XVI. 

Mohammed  makes  a  Pilgrimage  to  Mekkah  :  Sends  Letters  to  a  Number 
of  Kings,  summoning  them  to  embrace  Isliim  :  Sly  conquers  the  People 
of  Yabis.     To  p.  286— orig.  236^ 277 

CHAPTER  XVII. 

Conquest  of  Mekkah  :  Defeat  of  the  Havazin  at  Hunayn  :  Expedition  to 
Tabook.    Top.  304— orig.  310/^ 287 


CONTENTS.  XT 

CHAPTER  XVIII. 

Controversy  about  Mohammed  at  Nejran :  Deputation  to  Medeenah  and 
proposed  Appeal  to  God  :  the  Nasnra  decline  it,  and  submit  to  Tribute. 
To  p.  329— orig.  337 305 

CHAPTER  XIX. 

Mohammed's  last  Pilgrimage  :  He  inaugerates  Sly  his  Successor :  Re- 
turns to  Medeenah  and  falls  sick.     To  p.  347— orig.  356^ 330 

CHAPTER  XX. 

Sundry  Accounts  relating  to  Mohammed's  Manners,  Family  and  Rela- 
tives :  Story  of  Salman  the  Persian :  Sketch  of  Abuzer  and  Mikdad. 
Top.  366— orig.  420^ 348 

CHAPTER  XXI. 
Sickness,  Death  and  Burial  of  Mohammed.    To  p.  382— orig.  447 367 

APPENDIX. 

Notes.     Top.  454 384 

Genealogy,  etc.    To  p.  456 455 

Mohammedan  Months 456 

Persian  Names  of  the  days  of  the  week 456 

General  Index.     To  p.  483 457 


The  numbers  for  pages  in  the  original  mark  the  rukoom,  or  page  on  each  leaf ;  conse- 
qaently  a  rukoom  is  equal  to  two  pageti,  aud  the  447  rukooms  make  894  pages. 


LIFE  AND  RELIGION 

OP 

MOHAMMED. 


CHAPTER  I. 


Tlie  Ancestry  and  Creation  of  Mohammed,  from  wliom  the  Universe  is 
formed. — Adam  and  Eve  made  and  united  in  Marriage. 

In  the  name*  of  God,  the  compassionate,  the  merciful  I 

Praise  be  to  God,  and  his  blessings  upon  his  servants,  whom  he 
has  chosen,  Mohammed  and  his  family,  the  most  excellent  of  created 
beings. 

This  is  the  second  volume  of  the  Hyat-ul-Kuloob,  one  of  the 
works  of  the  least  of  the  servants  of  God,  J^Iohammedf  Baker, 
tlie  son  of  Mohammed  Taky — may  the  pardon  of  the  Most  High 
be  extended  to  the  sins  of  both  !  In  this  book  will  be  found  a 
history  of  the  birth,  miracles,  religious  wars,  and  death  of  the  excel- 
lent Hazret,!  the  seal  of  the  prophets,  the  most  noble  of  apos- 
tles, the  prince  of  the  meek,  Moharamed-bin-Abdullah,  the  beloved 
of  the  Lord  of  the  universe.  Some  account  will  also  be  given  in 
this  work  of  the  prophet's  ancestors  and  companions,  who  were 
orthodox  and  firm  in  the  faith. 

The  illustrious  genealogy  of  the  prophet  will  first  claim  attention, 
after  which  will  follow  a  description  of  his  creation  by  the  divine 
hand,  and  of  his  high  exaltation. 

It  is  well  known  that  Mohammed  was  the  son  of  Abdullah,  the 
son  of  Abdulmutalib,  the  son  of  Hashim,  the  son  of  Abdaminaf,  the 
son  of  Kasy,  the  son  of  Kalab,  the  son  of  Merrah,  the  son  of  Lovay, 
the  son  of  Ghalib,  the  son  of  Kaher,  the  son  of  Malik,  the  son  of 
Alnazar,  the  son  of  Kananah,  the  son  of  Hezeemah,  the  son  of 
Mudrakah,  the  son  of  Ilyas,  the  son  of  Muzer,  the  son  of  Nazar, 

•  Note  1.  t  Note  2.  t  Note  3. 


2  LIFE   AND   RELIGION  [CH. 

the  son  of  Mad,  the  son  of  Axlnan,  the  son  of  Ad,  the  son  of  Ader, 
the  son  of  Alyesa,  the  son  of  Alhanigesa,  the  son  of  Salanian,  the 
son  of  Albinet,  the  son  of  Haniel,  the  son  of  Kaydar,  the  son  of 
Ismiieel,  the  son  of  Ibrahceni-ul-Klialeol — peace  be  upon  him  !  the 
son  of  Tavikh,  the  son  of  Naklioor,  the  son  of  Sharngh,  the  son 
of  Arghoo,  the  son  of  Taligh,  the  son  of  Auber,  the  son  of  Sha- 
likh,  the  son  of  Arfahshed,  the  son  of  Sara,  the  son  of  Nooh,  the 
son  of  Malik,  the  son  of  Matooshalakh,  the  son  of  Akhnookh,  the 
son  of  Albariz,  the  son  of  Mahlaoel,  the  son  of  Keenan,  the  son  of 
Anoosh,  the  son  of  Shays,  the  son  of  Adam — peace  be  upon  him  I  - 

According  to  Ummsahnah,*  Adnan  was  the  son  of  Aded,  the  son 
of  Zayd,  the  son  of  Alsora,  the  son  of  Aarah-Alsera.  She  declared 
Zayd  to  be  the  same  with  Hameesa,  and  Sara  the  same  with 
Bin'et,  and  Aarah-Alsera  to  be  IsinaeeL 

By  the  authority  of  Ibn-Babuyah,t  Adnan  was  the  son  of  Ad, 
the  son  of  Aded,  the  son  of  Zayd,  the  son  of  Yakdoo,  the  son  of 
Yakdam,  the  son  of  Alliameesa,  the  son  of  Binet,  the  son  of  Kay- 
dar, the  son  of  Ismaeel. 

Ibn- Abbas  states  that  Adnan  was  the  son  of  Ad,  the  son  of  Ader, 
the  son  of  Aleesa,  the  son  of  Alhameesa,  the  son  of  Yakshara,  the 
son  of  Minklier,  the  son  of  Saboogh,  tlie  son  of  Alhameesa,  the  son 
of  Bin'et,  the  son  of  Kaydar,  the  son  of  Ismaeel,  the  son  of  Ibra- 
heeui,  the  son  of  Tarikh,  the  son  of  Sharoogh,  the  son  of  Arghoo, 
the  son  of  Ghaber,  the  son  of  Arfashed,  the  son  of  Matooshrdahk, 
the  son  of  Sam,  the  son  of  Nooh,  the  son  of  Mfdik,  the  son  of 
Akhnookh,  the  son  of  Mahlaeel,  the  son  of  Zabazer. 

One  account  declares  Ayad  to  have  been  the  son  of  Keenan,  the 
son  of  Ard,  the  son  of  Anoosh,  the  son  of  Shays,  the  son  of  Adam. 

It  is  well  known  that  the  proper  name  of  Abdulmutalib  was  Shaj'- 
bat-ul-Hamd,  and  the  name  of  Hashim  was  Amer,  and  the  name  of 
Abdaminaf  was  Moghyrah,  and  the  name  of  Kasy  was  Zayd,  who 
was  also  called  Mejma,  and  the  name  of  Koraysh  was  Nazar.  All 
these  persons,  for  one  reason  or  another,  came  to  be  entitled  as  above 
stated.  It  is  said  that  Arghoo  was  identical  with  Hood,  whose  name 
some  affirm  to  be  Ghaber. 

The  mother  of  the  prophet  was  Aminah,  the  daughter  of  Wahab, 
the  son  of  Abdaminaf,  the  son  of  Zohrah,  the  son  of  Kahib. 

Ibn-Babuyah  states,  on  the  authority  of  the  imam  Jafer-e-Saduk, 
that  the  commanderj  of  the  faithful  declared  that  the  most  high  and 
holy  God  created  the  sacred  light§  or  spirit  of  IMohammed,  the 
asylum  of  prophecy,  before  the  heavens  or  earth  or  empyrean  or 
throne  or  table  of  decrees  or  pen  divine  or  paradise  or  hell  were 
formed,  and  previous  to  the  creation  of  any  other  of  the  prophets, 
by  the  period  of  four  hundred  and  twenty-four  thousand  years.     In 

*  A  wife  of  Mohammed.  f  Note  4.  J  Note  5.  §  Note  6. 


l]  OF   MOHAMMED.  3 

this  light  God  formed  twelve  compartments;  namely,  of  power, 
greatness,  grace,  mercy,  felicity,  munificence,  official  dignity,  re- 
ligious direction,  prophecy,  exaltation,  majesty,  and  intercession. 
God  then  stationed  that  intelligent  light  in  the  compartment  of  power 
for  the  period  of  twelve  thousand  years,  where  it  cried  unceasingly, 
Glory  to  the  Lord  most  high  !  It  Avas  then  transferred  to  the  cSra- 
partment  of  greatness  for  eleven  thousand  years,  where  it  shouted, 
Glory  to  the  Omniscient !  In  the  compartment  of  grace,  it  abode 
ten  thousand  years,  and  exclaimed.  Glory  to  Him  who  is  firm  and 
unchangeable  !  Then  it  dwelt  nine  thousand  years  in  the  compart- 
ment of  mercy,  and  rehearsed,  Glory  to  the  Most  Sublime  and  Ex- 
alted !  Afterwards  it  resided  eight  thousand  years  in  the  compart- 
ment of  felicity,  crying,  Glory  to  Him  eternal  and  neverfailing  I  Next 
in  the  compartment  of  munificence  it  remained  seven  thousand  years, 
and  cried.  Glory  to  Him  who  is  rich  and  not  poor  !  In  the  com- 
partment of  official  dignity  it  continued  six  thousand  years,  exclaim- 
ing. Glory  to  Him  wise  and  merciful !  In  the  compartment  of  re- 
ligious direction  it  dwelt  five  thousand  years,  crying,  Glory  to  the 
Lord  of  the  great  empyrean  !  In  the  compartment  of  prophecy  it 
was  stationed  four  thousand  years,  shouting,  Glory  to  the  Lord  of 
Grandeur  for  the  perfections  ascribed  to  Him  !  Then  in  the  com- 
partment of  exaltation  it  abode  three  thousand  years,  and  cried,  Glory 
to  the  Lord  of  angels  and  celestial  dominion  !  In  the  compartment 
of  majesty  it  remained  two  thousand  years,  exclaiming,  Glory  and 
thanksgiving  to  God  !  Lastly,  in  the  compartment  of  mtercession  it 
continued  one  thousand  years,  crying,  Glory  and  thanks  to  the 
mighty  Lord  ! 

The  divine  Being  then  caused  the  sacred  name  of  the  propliet  to 
appear  on  the  Table  of  decrees,  where  it  shone  refulgent  four  thousand 
years,  when  God  inscribed  that  hallowed  appellation  on  the  empy- 
rean and  its  pillars,  where  it  glittered  seven 'thousand  years  more. 
Thus  in  a  state  of  sublimity  and  glory,  it  passed  from  sphere  to 
sphere,  until  the  Most  High  placed  it  in  the  loins  of  the  fether  of 
mankind.  From  Adam  it  passed  to  Nooh,  and  was  invariably  trans- 
mitted through  a  pure  medium  until  caused  to  proceed  from  Ab- 
dullah the  son  of  Abdulmutalib. 

The  prophet  was  covered  by  his  Creator  with  the  shirt  of  divine 
contentment,  and  adorned  with  the  robes  of  holy  reverence.  His 
head  was  raised  to  the  summit  of  exaltation  by  the  crown  of  relig- 
ious direction.  He  was  invested  with  the  robe  of  divine  acquaintance, 
bound  upon  his  loins  with  the  girdle  of  divine  love,  and  he  was 
shod  with  the  sandals  of  reverential  fear,  and  held  the  staff  of  official 
power  in  his  hand.  A  divine  voice  then  proclaimed,  0  Mohammed, 
go  to  mankind  and  direct  them  to  say,  There  is  no  God  but  God  ; 
Mohammed  is  the  apostle  of  God. 

The  shirt  of  contentment  was  made  of  six  gems ;  the  body  was  of 
•  •  <  •* 


4  LIFE   AND   RELIGION  [CH. 

ruby,  its  sleeves  of  pearl,  its  skirt  was  bordered  with  yellow  crystal, 
its  gussets  were  of  emerald,  its  neck-binding  of  red  coral,  and  its 
breast-opening  edged  with  light  from  tlie  l^ord  of  the  universe.  The 
Most  Iligh  accepted  the  penitence  of  Adam  on  account  of  this 
shirt,  and  Yoosuf  by  its  blessing  was  brought  again  before  the  face 
of  Yakoob.  Yoonas  by  its  favor  was  saved  from  the  stoinach  of 
the  fish,  and  by  its  virtue  all  the  prophets  found  deliverance  from 
whatever  calamity  befel  them.  Such  was  the  shirt  of  Mohammed — 
the  blessings*  of  God  be  upon  him  ! 

The  prophet  declared  that  the  Most  High  created  him,  and  iVly, 
and  Fatimah,  and  Hasan,  and  Husayn,  before  the  creation  of  Adam, 
and  when  as  yet  there  was  neither  heaven,  nor  earth,  nor  darkness, 
nor  light,  nor  sun,  nor  moon,  nor  paradise,  nor  hell.  Abbas,  the 
uncle  of  Mohammed,  inquired.  In  what  mode  was  the  conmience- 
ment  of  your  existence,  0  prophet  of  God?  He  replied,  When 
God  willed  to  create  us,  He  uttered  a  word  from  which  He  formed 
light ;  then  He  pronounced  another  word  from  which  He  created 
spirit ;  He  next  tempered  the  light  with  the  spirit,  and  then  formed 
me  and  Aly  and  Fatimah  and  Hasan  and  Husayn ;  and  we 
ascribed  praise  to  God  when  besides  ourselves  there  was  not 
another  existence  to  give  Him  glory.  When  God  purposed  to 
create  the  universe.  He  expanded  my  light,  and  from  it  formed 
the  empyrean,  which,  being  created  of  my  light,  that  is,  derived 
from  the  light -of  God,  I  am  therefore  more  excellent  than  the 
empyrean.  He  next  expanded  the  light  of  my  brother  Aly,  and 
from  it  formed  the  angels,  consequently  he  is  more  excellent  than 
they.  He  then  expanded  the  Kght  of  my  daughter  Fatimah,  and 
formed  from  ir,  the  heavens  and  the  earth,  which  are  therefore  inferior 
to  her.  Afterwards  He  expanded  the  light  of  my  grandson  Hasan, 
and  from  it  formed  the  sun  and  moon,  so  that  he  is  superior  to 
them.  Lastly,  He  expanded  the  light  of  my  grandson  Husayn,  and 
from  it  formed  Paradisof  and  the  Hoorees.f  therefore  he  is  more 
excellent  than  they  arc. 

On  the  respectable  autliority  of  Abuzerj  it  is  related  that  the 
prophet  said.  Myself  and  Aly  were  created  one  light,  and  we  ascril> 
ed  glory  to  God  on  the  riglit  side  of  the  empyrean  two  thousand 
years  before  God  formed  Adam.  And  wlien  God  created  Adam, 
He  placed  the  light  in  liis  loins,  where  we  were  when  he  settled  in 
paradise.  We  were  with  Nooh  when  he  embarked  in  the  arlc,  and 
with  Ibrriheem§  when  he  was  cast  into  the  furnace  by  Nimrood. 
From  generation  to  generation  the  Most  High  caused  us  to  be  trans- 
mitted from  pure  loins  to  wombs  undefiled,  until  we  arrived  in  Ab- 
dulmutalib,  when  the  light  was  divided  into  two  parts,  I  being  placed 
in  the  loins  of  Abdullah,  and  Aly  in  those  of  Abutalib.     To  me  the 

♦  Note  7.  t  See  Note  29.  +  See  ch.  xx.,  H  62.  §  Note  8. 


I.]  OF   MOHAMMED.  5 

Most  High  gave  prophecy  and  blessings,  and  on  Xly  He  conferred 
eloquence  and  valor.  He  imparted  to  us  two  names  derived  from 
His  own  holy  appellations;  for  the  Lord  and  Sovereign  of  the 
empyrean  is  called  Mahmood ,*  and  I  from  Him  am  named  Moham- 
med :  He  is  also  Aid,  and  my  brother  is  thence  called  My.  To 
me  is  appointed  the  divine  legation  and  propiiecy,  and  to  itly  ex- 
ecutive authority,  the  inulmate  and  judicial  power  among  men. 

Among  various  other  accounts  of  the  date  and  manner  of  the 
prophet's  creation,  one  from  the  imam  Mohammed  Baker  affirms 
that  the  Most  High  formed  Mohammed  of  clay,  which  cla}?^  was  a 
gem  under  the  empyrean.  From  the  excess  of  tlie  clay,  the  com- 
mander of  the  faithful  was  formed,  and  from  the  superabundance 
after  his  creation,  the  college  of  imams  was  formed,  and  from  what 
still  remained  the  hearts  of  all  the  sheeahs  were  made. 

The  compiler  of  the  Hyat-ul-Kuloob  states  that  the  traditionsf  re- 
specting the  date  of  the  creation  of  the  light  or  spirit  of  those  exalted 
personages,  are  numerous  and  discordant,  but  that  the  discrepancies 
may  possibly  be  reconciled  by  referring  the  diverse  dates  to  different 
eras  in  the  forming  process  of  creation. 

The  Most  High  formed  twenty  seas  of  light,  in  each  of  which 
were  a  number  of  sciences  that  no  one  understands  but  God  Him- 
self. He  then  commanded  the  light  of  Mohammed  to  go  down 
through  the  sea  of  glory,  of  patience,  of  humility,  of  submission,  of 
contentment,  of  faithfulness,  of  mildness,  of  abstinence,  of  fear,  of 
repentance,  of  good  works,  of  increase,  of  religious  direction,  of  care- 
fulness, and  of  modesty,  till  he  had  passed  through  the  twenty!  seas. 
When  he  came  forth  from  the  last  sea,  the  Most  High  thus  addressed 
him  : — 0  my  beloved  !  best  of  my  prophets  !  first  of  my  creatures  ! 
last  of  my  apostles !  be  thou  advocate  in  the  day  of  reward. 
That  light  then  fell  in  adoration,  and  when  it  arose,  there  form- 
ed from  it  one  hundred  and  twenty-four  thousand§  drops,  from  every 
one  of  which  God  formed  a  prophet,  thus  completing  the  number  of 
those  sacred  messengers.  The  spirits  of  the  prophets  now  advanced 
in  religious  procession  around  the  light  or  spirit  of  Mohammed,  and 
ascribing  praise  to  the  Most  High,  repeated.  Glory  to  Him  who  is 
wise  and  not  ignorant !  Glory  to  Him  who  is  mild  and  not  hasty  ! 
Glory  to  Him  who  is  rich  and  not  poor  !  The  Most  High  then  ad- 
dressed them  saying,  Do  you  acknowledge  me  your  God  ?  Before 
any  other  responded,  the  light  of  Mohammed  answered,  Thou 
art  God,  there  is  no  God  besides  thee ;  thou  art  sole,  thou 
hast  no  associate,  Lord  of  lords  and  King  of  kings.  God  replied 
to  him,  saying.  Thou  art  my  chosen  and  my  friend,  the  best  of 
my  creatures,  and  thy  sect  is  the  best  of  religious  sects. 

The  Most  High  then  formed  a  gem  of  the  light  of  Mohammed, 

*  Note  9.  t  Note  10.  t  Note  11.  §  Note  12. 


6  LIFE   AND    RELIGION  [CH. 

which  He  divided,  and  upon  one  half  cast  an  awful  look  and  it  was 
changed  to  sweet  water.  On  the  other  half  He  cast  a  benevolent 
lookTind  from  it  formed  the  empyrean,  which  He  placed  on  the  sur- 
face of  the  water  just  created.  The  work  of  creation  then  proceeded 
by  forming  the  divine  throne  of  the  light  which  beamed  from  the 
empyrean  ;  and  from  the  light  of  the  throne,  in  like  manner,  He 
formed  the  table  on  which  are  registered  the  immutable  decrees,  and 
from  the  liglit  of  the  table  He  formed  the  sacred  pen  and  addressed 
it,  saying,  Write  my  Unity.  The  pen  lay  confounded  a  thousand 
years  by  hearing  the  divine  command,  and  when  it  returned  to  rear 
son,  said.  Lord,  what  shall  I  write?  The  Most  High  rejoined, 
Write,  *There  is  »o  God  but  God  ;  Mohammed  is  the  Apostle  of 
God.  When  the  pen  heard  the  name  of  JMohammed,  it  prostrated 
itself  in  adoration,  and  said,  Glory  to  the  Unity,  the  Omnipotent ! 
Glory  to  the  Great,  the  ]Most  IMighty  !  It  then  arose  and  wrote  the 
creed,  and  inquired,  Lord,  who  is  Mohammed  that  thou  hast  men- 
tioned his  name  in  conjunction  with  thine  own  'I  The  Most  High 
answered,  0  pen,  if  he  had  not  existed  I  had  not  formed  thee.  I 
have  made  all  my  creatures  on  his  account.  He  imparts  hope  and 
inspires  fear,  holds  the  lamp  of  light  and  makes  intercession,  and  he 
is  my  friend.  Charmed  by  the  sweetness  of  his  name,  the  pen  cried, 
Peace  be  upon  thee,  0  Apostle  of  God ;  to  which  the  prophet  re- 
sponded, And  to  thee  be  peace,  the  care  and  blessing  of  God, 
From  that  time  the  practice  of  giving  the  salutation  became  meritori- 
ous, and  returningt  the  salute  was  made  obligatory. 

The  Most  High  then  commanded  the  pen,  saying.  Write  my  decree 
and  predestination,  and  whatever  I  shall  create  until  the  day  of 
judgment.  God  then  created  a  host  of  angels,  who  pronounced  ben- 
edictions on  Mohammed  and  his  posterity,  and  implored  pardon  for 
the  generations  of  the  sheeahs,  their  followers,  down  to  the  judgment 
day.  From  the  light  of  Mohammed  the  Most  High  created  paradise, 
and  adorned  it  with  four  qualities  or  attributes,  namely  :  majesty, 
glory,  liberality  and  integrity,  and  declared  it  the  destined  abode  of 
His  friends  and  those  who  obey  him. 

*  The  Creator  then  formed  the  seven  heavens  from  the  vapor  which 
arose  from  the  water  of  the  sundered  gem,  and  from  the  foam  of  the 
water  He  made  the  seven  earths.  When  this  world  was  formed,  it 
oscillated  like  a  vessel  tossed  with  unsteady  motion,  till  the  Most 
High  created  mountains  upon  it  which  caused  it  to  stand  firm.  He 
created  an  angel  whose  office  was  to  sustain  the  earth,  and  next 
made  an  immense  rock  for  the  angel  to  stand  on,  and  then  created  an 
enormous  bull  on  whose  back  the  rock  rested,  and  afterwards  formed 
a  vast  fish  to  support  the  bull.     The  fish  rests  upon  water,  the  water 

*  Note  13.  t  Note  14. 


I.]  OP    MOHAMMED.  7 

is  based  on  air,  and  the  air  is  supported  by  darkness,  but  what  is 
the  foundation  of  the  darkness  no  one  knows  except  God  Himself.* 

The  Most  High  illuminated  the  empj'rcan  with  two  lights  ;  namely, 
the  light  of  excellence  and  the  light  of  justice.  From  the  light  of 
excellence  He  created  reason,  mildness,  knowledge  and  munificence. 
Reformed  from  reason,  fear  and  timidity,  and  from  knowledge,  satis- 
faction and  contentment ;  from  mildness,  friendship ;  and  from  liber- 
ality, love.  With  all  these  qualities  He  leavened  the  substance  of  Mo- 
hammed, and  infused  them  into  the  members  of  the  college  of  imamsT 
his  successors.  He  next  created  the  souls  of  the  faithful  who  hold  the 
religion  of  Mohammed  ;  the  sun  and  moon  and  stars,  and  night  and 
day,  and  light  and  darkness,  and  th-e  remaining  hosts  of  angels. 

The  holy  light  of  Mohammed  dwelt  under  the  empyrean  seventy- 
three  thousand  years,  and  then  resided  seventy  thousand  years  in 
paradise.  Afterwards  it  rested  another  period  of  seventy  thousand 
years  at  Sidret-ul-Muntahri,t  and  emigrating  from  heaven  to  heaven 
arrived  at  length  in  the  lowest  of  these  celestial  mansions,  where  it 
remained  until  tlie  Most  High  willed  the  creation  of  Adam,  the 
father  of  mankind.  God  hereupon  commanded  Jibraeelj  to  go 
down  to  the  earth  and  bring  a  handful  of  dust  whereof  to  form  the 
body  of  Adam.  Iblees,§  the  accursed  rebel,  hastened  down  be- 
fore the  divine  messenger  arrived,  and  said  to  the  earth,  God  wishes 
from  your  substance  to  form  a  creature  whom  he  may  punish  in  fire  ; 
when  therefore  the  angels  come  for  the  dust,  say,  I  take  refuge  in 
God  for  that  which  you  would  take  from  nie  and  which  is  doomed 
to  fire.  When  Jibraeel  came  to  execute  his  commission  the  earth 
took  refuge  in  God,  on  which  the  angel  returned  and  said,  0 
Lord,  in  thee  the  earth  has  taken  refuge  from  me,  therefore  had  I 
pity  upon  her.  In  like  manner  Meekaeel  and  Israfeel  were  sent 
down  on  the  same  errand,  and  returned  empty  handed.  At  last  the 
Most  High  despatched  Azraeel  on  this  business,  and  when  the  earth 
as  before  took  refuge  in  God,  Azvaeel  rejoined,  I  also  make  God 
my  asylum  from  disobedience  to  His  commands.  He  then  gathered 
the  handful  of  dust  from  all  parts  of  tlie  earth,  taking  white,  black, 
and  red,  soft  and  hard  earths,  for  which  reason  the  dispositions  and 
complexion  of  the  children  of  xldam  are  diverse.  The  Most  High 
said  to  the  angel,  Why  have  you  not  had  pity  on  the  earth,  like  those 
who  preceded  you  on  your  errand  ?  Azraeel  replied.  Obedience  to 
thy  commands  is  better  than  compassion  towards  the  earth.  The 
Most  High  then  said.  Of  this  dust  I  will  form  a  creature  from  whom 
shall  descend  prophets  and  good  men,  wretches  and  malefactors;  and 
I  ordain  thee,  Azraeel,  to  take  away  the  souls  of  all. 

God  commanded  Jibraeel  to  bring  the  handful  of  luminous  dust  of 
the  last  prophet  of  time,  and  who  was  the  original  of  all  creatures. 

*  Note  15.  t  Note  16.  +  Gabriel.  §  An  epithet  of  the  Devil. 


8  LIFE   AND    RELIGION  [CC. 

Jibraeol  clescenclcd  with  an  escort  of  cherubim,  and  of  the  order  of 
angels  wlio  stand  in  ranks,  and  of  those  who  ascribe  glory,  and  came 
to  the  sacred  place  decreed  to  be  the  tomb  of  jMohammed,  whence 
he  took  the  dust  and  kneaded  it  in  the  water  of  reverence,  and  in  the 
water  of  honor,  and  in  the  water  of  production,  and  in  the  water  of 
mercy,  and  in  the  water  of  contentment,  and  in  the  water  of  pardon. 
God  then  formed  the  head  of  Mohammed  of  religious  guidance,  his 
breast  of  condescension,  his  hands  of  munificence,  his  heart  of  pa- 
tience and  certainty,  his  secrets  of  chastity,  his  feet  of  dignity,  and  his 
breath  of  fragrance.  The  Creator  mixed  that  substance  with  the  clay 
of  Adam,  and  when  the  body  of  Adam  was  finished  God  said  to  the 
angels,  I  create  a  body  of  clay,  and  when  I  form  him  and  breathe 
into  him  the  spirit  of  life,  then  tall  ye  in  adoration  before  him. 

The  angels  took  up  the  body  of  Adam  and  placed  it 'in  the  door 
of  paradise,  and  stood  waiting  the  command  of  God,  ready  to  offer 
their  adorations.  The  Most  High  now  ordered  the  spirit  of  Adam 
to  enter  his  body,  but  the  spirit,  perceiving  the  entrance  was  narrow, 
declined  to  obey.  Wherefore  God  ordained  that  with  aversion  it 
should  enter,  and  with  aversion  leave  its  mortal  abode.  When  the 
spirit  had  ascended  to  the  eyes,  Adam  saw  his  own  form  and  heard 
the  voice  of  praise  from  the  angels,  and  when  it  reached  his  brain  he 
sneezed,  whereupon  God  gave  him  speech  and  he  cried,  Alhamdul- 
illah*— thanks  to  God,— which  w^as  the  first  word  uttered  by  the  father 
of  men.  The  Most  High  addressed  him,  saying,  Ixahemakallah — the 
grace  of  God  be  upon  thee  !  0  x\dam,  for  grace  I  created  thee,  and 
my  own  grace  toward  thee  and  thy  posterity  I  have  established,  that 
they  may  always  speak  as  you  have  done.  For  this  reason  implor- 
ing favor  for  one  on  sneezing  became  meritorious,  and  nothing  is 
more  vexatious  to  Shaytant  than  such  imploration. 

Adam  looked  above  and  saw  that  on  the  empyrean  was  inscribed, 
There  is  no  God  but  God  ;  Mohammed  is  the  apostle  of  God.  He 
saw  also  written  upon  the  empyrean  the  names j  of  the  members  of 
the  college  of  imams.  When  tlie  spirit  of  Adam  had  descended  to 
his  legs,  and  before  it  reached  his  feet,  he  wished  to  rise,  but  could 
not ;  wherefore  God  declared,  Man  is  created  to  hasten  in  the  execu- 
tion of  commands.  The  spirit  of  Adam  dwelt  a  hundred  years  in 
his  head,  then  a  hundred  years  in  his  heart,  a  hundred  years  in 
his  loins,  a  hundred  years  in  his  thighs,  a  hundred  years  in  his  legs, 
and  lastly,  after  another  hundred  years,  it  pervaded  his  feet.  When 
Adam  arose  and  stood  upright,  God  commanded  the  angels  to  adore§ 
him  by  religious  prostration.  This  occurred  after  mid-day  on  Friday, 
and  the  angels  continued  in  adoration  till  evening.  Adam  hearing  a 
voice  behind  him  like  the  song  of  melodious  birds,  ascribing  glory 
and  holiness  divine  to  the  Most   High,  inquired.  Lord,  what  voice 

*  Note  17.  t  Satan.  +  See  ch.  x.,  f  34.  §  See  ch.  xvii.,  U  39. 


I.]  OF    MOHAMMED.  9 

is  this?  Tlie  Almiglity  answered,  0  Adam,  this  is  the  ascriptioii 
of  Mohammed  the  Arabian,  the  best  of  the  first  and  last ;  felicity  is 
for  those  that  follow  and  obey  him,  and  misery  for  those  that  disobey 
him.  Accept,  then,  my  covenant,  and  transmit  him  only  through  a 
medium  chaste  and  pure.  Adam  replied.  Lord,  by  reason  of  this 
son  thou  hast  increased  my  exaltation  and  comeliness  and  dignity. 

The  IMost  High  then  took  the  rib  from  Adam  and  formed  Hava,* 
meanwhile  causing  a  deep  sleep  to  come  upon  him.  When  Adam 
awoke  he  saw  Hava  beside  him,  and  accosted  her,  saying.  Who  art 
thou  ?  She  replied,  I  am  Hava ;  God  has  created  me  for  you. 
Adam  exclaimed,  How  beautiful  thou  art !  The  Most  High  then 
addressed  him,  saying.  This  is  my  handmaid,  and  thou  art  my  serv- 
ant. I  have  created  you  for  a  dwelling  whose  name  is  paradise ; 
make,  therefore,  hallowed  mention  of  my  name,  and  speak  my  praise 
and  thanks.  0  Adam,  marry  Hava,  and  give  her  dower  ;  to  which 
he  replied,  Lord,  what  is  her  dower  ?  God  answered.  Her  dower  is 
that  you  pronounce  benedictions  ten  times  on  Mohammed  and  his 
posterity.  Adam  rejoined,  0  Lord,  thy  return  for  this  favor  be  that 
I  render  thee  thanks  so  long  as  I  live.  He  was  then  married  to 
Hava  by  the  Lord  of  the  universe  Himself,  Jibraeel  acting  as  grooms- 
man, and  the  ceremony  being  witnessed  by  the  angels  who  are  privi- 
leged to  approach  near  the  Most  High. 

The  angels  continuing  to  stand  in  rear  of  Adam,  he  inquired.  Lord, 
why  do  the  angels  stand  behind  me  'i  The  Most  High  answered, 
That  they  may  behold  the  light  of  Mohammed  which  is  in  your 
loins  ;  whereupon  he  said,  0  Lord,  bring  that  light  before  my  face, 
that  the  angels  may  stand  in  the  same  rank  with  me.  This  being 
done,  the  angels  formed  in  a  line  with  Adam  when  he  asked  that 
the  light  should  be  placed  in  a  position  conspicuous  to  all,  that  him- 
self also  might  behold  it.  The  Most  High  then  caused  the  light  of 
Mohammed  to  appear  on  the  signal  finger  of  Adam,  the  light  of  Aly 
on  his  middle  finger,  the  light  of  Fatimah  on  his  ring  finger,  the 
light  of  Hasan  on  his  little  finger,  and  the  light  of  Husayn  on  his 
thumb.  The  beaming  radiance  of  these  lights  was  like  the  sun,  so 
that  the  heavens  and  earth,  and  empyrean  and  throne,  and  the  curtains 
of  the  tabernacle  of  greatness  and  glory  were  by  it  illuminated. 

*Eve. 


CHAPTER  II. 

Account  of  Mohammed's  Ancestors, 

Adam  always  directed  Hava  to  perform  ablutions,  purify  and  per- 
fume herself  before  approaching  her,  assuring  her  that  God  would 
make  the  light  of  the  future  prophet  her  fortune. 

The  light  continued  witli  Adam  till  the  conception  of  Shays,  when 
it  was  transferred  to  the  forehead  of  Hava,  upon  which  the  angels 
came  to  congratulate  her  for  this  high  favor.  When  Shays  was  born 
the  light  shone  in  his  forehead,  and  Jibraeel  hung  a  curtain  before 
Hava  and  her  son  to  conceal  him  from  the  eyes  of  spectators.  After 
Shays  arrived  at  maturity,  Adam  called  him  saying.  Come  here,  my 
son,  the  time  approaches  that  I  must  be  separated  from  thee.  Let 
me  take  from  thee  a  compact  and  covenant  such  as  the  Most  High 
took  from  me. 

Adam  then  raised  his  head  toward  heaven,  and  God,  perceiving 
his  desire,  commanded  the  angels  to  cease  from  their  ascriptions  of 
glory  and  holiness,  to  close  their  sounding  wings  and  give  strict  at- 
tention. The  Hoorees  of  paradise  gazed  in  silence  from  their  cham- 
bers ;  the  sound  of  the  doors  of  paradise,  the  noise  of  its  flowing 
steams,  and  the  rustling  of  its  foliage  —  all  was  hushed.  All  crea- 
tures stood  with  outstretched  necks  to  hear  what  Adam  would  say. 
The  Most  High  addressed  him  saying,  Speak,  0  Adam,  what  is  in  your 
mind  :  to  which  the  fother  of  mankind  responded.  Lord  of  every 
spirit,  thou  givest  light  to  the  sun  and  moon,  thou  didst  create  me 
in  the  form  thou  pleasedst,  and  didst  intrust  to  me  that  sacred  light 
from  which  I  saw  honorable  and  noble  ones  proceed;  thou  hast  caus- 
ed that  light  to  pass  to  my  son  Shays,  of  whom  I  now  wish  to  receive 
a  covenant  such  as  thou  didst  take  from  me,  and  to  have  thee  v.'it- 
ness  the  transaction.  A  voice  from  the  Most  High  then  command- 
ed. Take  the  covenant  of  thy  son,  and  let  it  be  witnessed  by  Jibraeel, 
Meekaeel,  and  all  the  angels. 

God  ordered  Jibraeel  to  go  down  to  the  earth  with  seventy 
thousand  angels,  each  bearing  a  banner  of  praise  in  his  hand.  Jib- 
raeel himself  took  a  roll  of  satin  and  a  pen  which  was  created  by 
divine  power.  On  arriving  he  thus  accosted  Adam :  Thy  Lord  sends 
thee  the  salutation  of  peace,  and  commands  that  thou  write  for  thy 
son  the  instrument  of  the  compact,  the  covenant  of  the  khalafat  and 


ClI.  II.]  LIFE  -AND    RELIGION,    ETC.  11 

prophecy,  and  take  as  witnesses  Jibraeel,  Meekaeel,  and  all  the 
angels.  He  then  wrote  the  bond  which  Jibraeel  sealed  and  commit- 
ted to  Shays,  having  first  enveloped  it  in  two  red  covers  more  brilliant 
than  the  sun,  and  of  more  charming  hue  than  the  firmament.  These 
covers  had  not  been  made  by  cutting  and  sewing,  but  the  Lord  of 
glory  had  commanded  them  to  be,  and  they  were. 

The  Mohammedan  light  continued  to  shine  from  the  forehead  of 
Shays  till  he  married  the  beautiful  Mohavelah  ;*  Jibraeel  brought 
that  Hooree  to  him,  and  when  she  conceived  Anoosh,  a  voice  ad- 
dressed her  saying,  Be  thy  conception  a  witness  and  a  blessing  to 
thee,  0  fairest  one,  inasmuch  as  the  Most  High  has  intrusted  to  thee 
the  light  of  the  sayyidf  and  best  of  first  and  last.  When  Anoosh 
was  born  and  had  arrived  at  maturity.  Shays  took  from  him  a  com- 
pact and  covenant,  and  the  Mohammedan  light  passed  from  him  to 
his  son  Keenfur,  and  from  him  to  Mahlaeel,  and  from  him  to  Aded, 
and  from  him  to  Akhnookh,!  the  same  is  Idrees — peace  be  upon 
him  !  From  Idrees  the  sacred  light  passed  to  Matooshalakh,  from 
whom  Idrees  took  a  covenant;  it  was  then  transmitted  to  Mrdik, 
and  then  to  hazret  Nooh — upon  whom  be  peace  !  From  Nooh  it 
•was  delivered  to  Sam,  from  Sam  to  his  son  Arfashed,  from  him  to 
Auber,  from  him  to  Krda,  from  him  to  Arghoo,  from  him  to  Sharoogh, 
from  him  to  Nfikhoor,  from  him  to  Tfirikh,  and  from  him  to  Ibrar 
heem  —  peace  be  upon  him  !  From  Ibnlheem  it  was  transmitted 
to  Ismaeel,  from  him  to  Kaydar,  from  him  to  Hameesa,  from  him 
to  Binet,  from  him  to  Yestaheb,  from  him  to  Aded,  from  him  to 
Adnan,  from  liim  to  Mad,  from  him  to  Nazar,  from  him  to  jMagheer, 
from  him  to  Ilyas,  from  him  to  Mudrakah,  from  him  to  Khezeemah, 
from  him  to  Kananah,  from  him  to  Kasy,  from  him  to  Lovay,  from 
him  to  Ghrdib,  from  him  to  Kaher,  from  him  to  Abdaminaf,§  from 
him  to  Hashim,  who  was  first  named  Amer-ul-Ala. 

The  light  of  the  future  illustrious  prophet  shone  so  resplendent 
from  the  forehead  of  Hashim,  that  when  he  entered  the  sacred  courts 
of  the  Kabah  the  place  was  illuminated  by  his  radiance  which  con- 
tinually beamed  to  heaven.  When  brought  forth  by  his  mother 
Aukah,  he  had  two  curling  tresses,  like  the  locks  of  Ismaeel's,  whose 
lustre  glowed  to  the  firmament.  The  people  of  Mekkah  were  as- 
tonished at  these  prodigies,  which  the  Arab  tribes  came  to  witness 
from  every  quarter.  The  soothsayers  were  agitated,  and  even  idols 
uttered  the  exaltation  and  praise  of  the  chosen  prophet  ere  long  to 
appear.  Every  stone  and  clod  which  Hashim  passed,  moved  with 
divine  power,  addressed  him  saying,  Joy  to  thee,  0  Hashim,  that 
so  soon  from  thy  offspring  a  son  shall  be  revealed  who  shall  be  dear- 

*  Note  18.  t  Note  19.  J  Note  20. 

§  Servant  of  Minaf,  an  idol.  "Why  he  had  so  suspicious  a  title,  does  not 
appear. 


12  LIFE   AND    RELIGION  [CH. 

est  of  creatures  to  God,  and  the  most  excellent  of  all,  even  Moham- 
med, the  seal  of  the  prophets. 

The  death  of  Abdaminfif  at  length  approached,  when  he  took  a 
compact  and  covenant  from  Hushim,  that  he  would  intrust  the  light 
of  the  asylum*  of  propliesy  to  none  but  women  of  purity,  piety  and 
noble  blood,  which  engagement  Hashim  ratified.  AH  kings  desired 
to  bestow  on  him  one  of  their  own  daugliters  in  marriage,  and  sent 
him  immense  presents  to  induce  him  to  form  such  an  alliance  with 
them. 

Hushim  continued  to  visit  the  Kabaht  daily,  performing  seven  cir- 
cuits around  it,  and  then  closing  its  curtains.  Wlioever  approached 
him  was  treated  with  esteem.  He  clothed  the  naked,  fed  the  hun- 
gry, and  carried  his  beneficence  so  far  as  to  impoverish  himself  that 
he  might  minister  more  to  the  comfort  of  the  distressed.  He 
cancelled  the  obligations  of  poor  debtors,  and  those  who  by  misfortune 
had  fallen  under  the  sentence  of  the  law  were  acquitted  through  his 
favor.  Never  was  his  door  closed  against  any,  and  his  entertain- 
ments were  so  profuse,  that  after  his  feasts,  quantities  of  provisions 
were  carried  out  into  the  desert  to  be  devoured  by  birds  and  beasts. 
The  fame  of  his  benevolence  spread  to  the  utmost  horizon  of  the 
world. 

To  Hashim  was  committed  the  government  of  the  sacred  city, 
Mekkah  ;  the  keys  of  the  Kabah  ;  the  office  of  distributing  the  water 
of  Zemzem+  to  the  pilgrims,  as  well  as  that  of  entertaining  them, 
with  all  other  important  affairs.  He  inherited  the  ofl^ce  of  guardian 
of  the  banner  of  Nazfir,  the  bow  of  Ismaeel,  the  skirt  of  Ibrabeem, 
the  sandals  of  Shays,  and  the  finger-ring  of  Nooh.  He  honored 
and  assisted  pilgrims.  When  the  new  moon,  mistress  of  the  pilgrim 
month,  appeared,  he  summoned  the  citizens  of  Mekkah  to  the  Ka- 
bah, and  addressed  them  saying,  0  inhabitants  of  the  sacred  city, 
the  Most  High  has  made  this  honor  peculiar  to  you  of  being  neigh- 
bors of  His  house,  and  enjoying  His  special  protection.  The  season 
has  arrived  when  pilgrims  come  to  the  house  of  God  and  become 
guests  of  the  31ost  High,  and  guests  are  more  worthy  of  honor  than 
others,  and  the  distinction  of  entertaining  them  the  Lord  has  made 
peculiarly  yours.  Crowds  of  pilgrims,  with  dishevelled  hair,  and 
covered  with  dust,  will  soon  appear  from  every  region.  Entertain 
thera  hospitably,  protect  and  honor  them,  that  God  may  honor  you. 
Agreeably  to  Hasiiim's  direction  the  Koraysli  chiefs  brouglit  out  a 
great  quantity  of  furniture  for  the  use  of  the  pilgrims,  while  Ha- 
shim himself  filled  inunense  water-sacks  from  the  well  of  Zemzem 
and  placed  them  conveniently  for  the  thirsty  pilgrims.  On  the 
seventh  of  the  month  he  connnenced  his  hospitable  entertainment  of 

•Note  21.  t  Note  22.  J  Note  23. 


H.]  OF    MOUAMMED.  13 

the  pilgrims,  and  sent  out  provisions  for  them  to  the  mountains, 
Mina  and  Arafat.  * 

One  year  a  famine  occurred  at  Mekkah,  and  the  citizens  had  not 
the  means  of  entertaining  pilgrims.  In  this  emergency  Hashim, 
who  owned  a  number  of  camels,  sent  them  all  to  Shamf  and  sold 
them,  and  so  completely  devoted  the  avails  to  supply  the  wants  of 
the  pilgrims,  that  one  night  he  had  not  a  particle  of  food  left  for 
himself.  This  act  of  noble  generosity  caused  the  fame  of  his  liber- 
ality to  be  spread  to  the  extremities  of  the  earth,  and  the  renown  of 
his  beneficence  ran  through  the  world.  When  his  fame  reached 
Nejashy,  king  of  Habashah,|  and  KaysarJ  king  of  Room,  they 
wrote  to  him,  accompanying  their  epistles  with  presents,  and  desiring 
that  he  would  take  one  of  their  daughters  in  marriage,  in  the  hope 
that  the  Mohammedan  light  might  be  transferred  to  their  family. 
For  the  soothsayers,  devotees  and  ulemas  of  those  countries  had  an- 
nounced that  this  light  in  the  forehead  of  Hashim  was  the  light  of 
the  expected  prophet.  Hashim,  however,  did  not  accept  their  propo- 
sals, for  he  desired  a  daughter  of  noble  blood  of  his  own  tribe,  which 
lady  of  his  choice  he  married.  By  her  he  had  four  sons,  whose 
ntimes  were  Asad,  Muzr,  Amer  and  Sayfy,  and  four  daughters 
who  were  called  Sasah,  Rokeeah,  Khairuluh,  and  Shasa.  But  the 
light  of  the  future  })rophet  remained  still  in  his  forehead,  which  cir- 
cumstance occasioned  him  much  grief. 

One  night  Hashim  made  incessant  circuits  around  the  Kabah,  and 
importunately  entreated  God  soon  to  grant  him  a  son  to  whom  the 
light  of  the  prophet  might  be  transferred.  Sleep  overcame  him  in 
his  devotions,  and  a  voice  proclaimed  to  him,  Salmay,  the  daughter 
of  Amer,  must  be  thine  ;  she  is  unblemished,  chaste,  and  pure. 
Scruple  not  to  give  a  great  dower  to  obtain  her  in  marriage,  for  you 
will  not  find  her  equal  among  women.  By  her  it  shall  be  your  high 
fortune  to  have  a  son  from  whom  the  prince  of  prophets  shall  spring. 
Hashim  awoke  from  trepidation,  and  assembling  his  cousins  ||  ?ind 
brother  Mutalib,  related  to  them  the  dream.  JMutalib  replied,  The 
lady  you  have  named  belongs  to  the  tribe  of  Nejar,  and  is  celebrated 
for  her  noble  disposition,  her  chastity,  her  mental  accomplishments, 
elegant  form,  freshness  and  beauty.  Her  tribe  is  noble,  hospitable 
and  virtuous  ;  yet  your  ascestral  line  is  in  every  respect  superior  to 
theirs  ;  besides,  every  king  is  desirous  to  form  a  matrimonial  alliance 
with  you.  However,  if  you  are  resolved  on  marrying  this  lady,  we 
will,  if  you  please,  make' the  proposals  in  your  name.  Hashim^  re- 
joined, This  consummation,  so  essential  to  me,  will  not  be  realized 
except  by  the  efforts  of  the  party  himself  most  interested.     I  wish 

*  See  Note  143,  f  Syria.    It  is  also  a  common  title  of  Damascus. 

I  Abyssinia.  §  Caisar,  king  of  Rome— emperor  of  the  Greek  empire. 

B  A  relationship  of  great  respect  and  strength  among  the  Arabs. 


14  LIFE   AND   RELIGION  [CH. 

to  make  a  mercantile  trip  to  Sham,  and  on  my  way  thither  I  will 
solicit  the  hand  of  that  lady.  Preparations  having  ])een  made  for  the 
journey,  Hashim,  Mutalib,  and  their  cousins,  started  for  Medeenah, 
where  the  tribe  of  Nejar  dwelt. 

When  the  party  entered  that  sacred  city,  the  Mohammedan  light, 
which  beamed  from  the  forehead  of  Hashim,  illuminated  the  whole 
town,  casting  its  rays  into  all  the  houses.  The  people  ran  out  and 
saluted  the  travellers  with  the  inquiry.  Who  are  you  ?  for  we  have 
never  seen  your  equals  in  beauty  and  elegance  ;  and  especially,  who 
is  this,  radiant  with  light  which  decorates  his  matchless  countenance 
as  the  beams  of  the  sun  adorn  the  king  of  day  ?  Mutalib  replied, 
We  are  people  of  the  house  of  God,  inhabitants  of  the  sacred  place 
of  the  Most  High,  the  descendants  of  Lovay,  the  son  of  Ghalib  ;  and 
this  illustrious  person  is  my  brother,  Hashim,  the  son  of  Abdaminaf. 
We  have  come  to  solicit  of  you,  for  our  brother,  a  lady  in  marriage  ; 
and  it  is  not  unknown  to  you  that  many  kings  have  sought  to  con- 
nect him  with  their  families  by  a  matrimonial  union,  but  he  has  re- 
jected their  pi'incely  offers,  in  order  to  receive  from  you  Salmay  as 
his  bride. 

The  father  of  this  young  lady,  being  present  in  the  assembled 
crowd,  quickly  replied.  Illustrious  strangers,  to  whom  greatness, 
excellence,  liberality,  and  munificence  belong,  know  ye,  that  the 
object  of  your  suit  is  my  daughter.  She  is  mistress  of  her  own 
choice.  She  went  yesterday  with  the  principal  ladies  of  our  tribe  to 
attend  the  fair,  held  by  the  tribe  of  Kineekau.  If  you  wait  here 
for  her  return,  you  will  enjoy  our  highest  regards,  or,  should  you 
prefer  it,  you  can  proceed  directly  to  the  fair.  But  which  of  you  is 
Salmay 's  suitor  V  They  replied,  The  possessor  of  this  brilliant 
light,  the  lamp  of  the  temple  of  God,  the  torch  irradiating  dark- 
ness, this  man  eminent  for  every  good  quality,  Hashim,  the  son  of 
Abdaminaf.  Welcome  !  welcome  !  exclaimed  the  father  of  Salmay  ; 
by  this  connection  I  shall  be  elevated  to  the  highest  rank  of  dignity. 
I  desire  the  happy  consummation  even  more  than  Hashim  himself. 
But,  as  she  is  mistress  of  her  own  choice,  I  will  accompany  you  to 
her  ;  but  now  alight,  ye  best  of  visitants,  and  ornament  of  the  tribe 
of  Nazar.  He  then  with  the  greatest  ])oliteness  and  respeci  assisted 
them  to  dismount,  and  honored  them  with  the  choicest  rites  of  hospi- 
tality, slaughtering  several  camels  and  preparing  a  liberal  feast  for 
their  entertainment. 

The  people  of  Medeenah,  and  the  tribes  of  Aus  and  Khazrej,  came 
to  witness  the  luminous  beauty  of  Hashim.  But  whom  the  Ye- 
hoodee*  ulemfis  of  the  place  beheld  that  light,  the  world  became  dark 
in  their  eyes,  for  they  had  read  in  the  Toratt  that  such  a  light  would 
be  a  symbol  of  the  last  prophet  of  time.     This  prodigy  therefore 

*  Jewish.  t  Old  Testament. 


II.]  OF    MOHAMMED.  15 

caused  them  to  weep  and  lament,  and  when  their  people  inqiured 
for  the  reason  of  this  grief,  they  replied.  The  wonderful  light  of  this 
man  is  a  sign  that  a  prophet  will  soon  be  revealed  who  will  cause 
much  blood  to  be  shed.     Angels  will  aid  him  in  battle.     In  your 
books  he  is  called  the  Obliterator.     On  hearing  this  announcement 
the  Yehoodees  wept,  and  all  conceived  the  bitterest  enmity  towards 
ITashim,  and  resolved  to  extinguish  the  light  of  the  coming  prophet. 
Very  early  the  next  day,  Hashim  ordered  his  suite  to  adorn  them- 
selves in  their  best  apparel,  and  arrayed  with  helmets  and  coats  of 
mail,  to  bear  aloft  the  standard  of  Nazfir.     Hashim  shone  conspicu- 
ously among  them,  like  the  moon  in  the  constellations  of  heaven, 
and  in  orderly  array  the  cavalcade  started  for  the  fair  of  Kineekau. 
Salmay's  father,  with  the  chiefs  of  his  tribe  and  a  company  of  Ye- 
hoodees, followed  in  the  train.     When  the  party  arrived  at  the  ftiir, 
all  the  people,  collected  from  town  and  country  far  and  near,  left 
their  business  in  astonishment  at  the  beauty  of  Hashim,  and  crowded 
around  him  on  all  sides.     Salmay  was  enraptured  with  the  beauty 
of  the  illustrious  stranger.     Presently  her  father  approached  her 
saying,  I  congratulate  you  on  the  event  which  will  endow  you  with 
a  royal  inheritence,  perpetual  joy,  honor,  and  excellence.     Salmay 
replied  by  asking  for  the  particulars  of  this  good  news.     My  daugh- 
ter, said  he,  this  sun  of  the  zenith  of  grandeur,  this  moon  of  the 
tower  of  generosity  and  nobility,  has  come  to  solicit  your  hand  in 
marriage.     He  is  celebrated  throughout  the  earth  for  kindness,  liber- 
ality, virtue,   and  every  ability.     Salmay^  overcome  with  modesty 
and  virgin  bashfulness,  turned  aside  to  hide  her  blushes,  but  her 
father  understood  from  her  rej^Iy  that  she  was  far  from  being  averse 
to  the  suit.     Meanwhile  Hashim  pitched  his  gorgeous  tent  of  scarlet 
silk,  arranged  its  curtains,  and  when  he  was  quietly  settled,  the  peo- 
ple at  the  fair  crowded  from  all  sides  to  inquire  who  this  splendid 
party  were,  and  wherefore  they  had  come.     On  learning  the  fact, 
envy  inflamed  their  hearts,  for  Salmay,  in  elegance  of  form,  beauty 
of  person,  chastity  of  mind,  politeness  of  manners,  agreeable  disposi- 
tion, and  every  grace,  was  the  rarity  of  the  age  and  unique  in  the 
world. 

Shaytan,  in  the  form  of  an  old  man,  now  approached  Salmay 
saying,  I  am  one  of  Hashim's  attendants,  and  in  pure  benevolence 
of  purpose  have  come  to  give  you  advice.  This  man,  though  in  ex- 
ternal sliow  he  is  what  you  see,  has  very  little  regard  for  women. 
She  who  engages  the  highest  love  of  which  he  is  capable  cannot  re- 
tain his  aifection  more  than  two  months.  He  has  had  many  wives, 
and  divorced  them.  And  then,  in  battle,  so  far  from  being  a  brave 
man,  he  is  the  veriest  poltroon.  Salmay  replied,  If  what  you  say 
is  true,  though  he  were  to  fill  the  walls  of  Khyber  with  gold  and 


16  LIFE   AND    RELIGION  [CH. 

silver  for  my  dower,  I  would  not  yield  liim  the  least  regard.  Ac- 
cursed Iblees,*  hoping  to  gain  his  end,  now  presented  himself  in 
the  likeness  of  another  of  Iltlshim's  companions,  and  related  the 
same  falsehood  to  Salmay,  and  even  appeared  in  a  third  person  to 
confirm  the  slander.  Her  father  on  returning  to  her  found  her  in 
angry  grief,  and  in  surprise  said,  Why  are  you  sorrowful?  this  is  a 
day  of  gladness  and  joy,  when  grandeur  and  perpetual  honor  are 
proffered  you.  Salmay  replied,  My  father,  do  you  wish  to  bestow 
me  on  a  person  who  has  no  affection  for  women,  divorces  many,  and 
is  a  great  coward?  Amer  laughed  on  hearing  this,  and  said,  In- 
deed, Salmay,  this  man  is  the  reverse  of  the  portrait  you  have  drawn. 
He  is  so  proverbial  for  liberality,  that  from  the  vast  provision  he 
makes  for  his  guests  he  has  been  surnamed  Hashim.t  He  never 
divorced  a  woman  in  his  life,  and  for  bravery  and  valor  he  is  cele- 
brated to  the  horizon's  bound.  For  kindness  of  disposition  and 
courteous  address  he  is  unrivalled ;  so  of  course  he  who  told  you 
these  slanders  was  no  other  than  Shaytun  himself. 

The  next  day  Salmay  saw  Hfishim  again,  and  was  so  smitten  with 
love  for  the  light  beaming  in  his  forehead,  that  she  sent  him  a  message 
saying.  To-morrow  ask  me  in  marriage  and  do  not  decline  whatever 
terms  may  be  demanded  in  dower,  for  I  will  aid  you  with  my  own 
property.  According  to  this  arrangement,  Hashim  and  his  illustri- 
ous companions  visited  Salmay's  father,  who  seated  Hashim,  Mutalib 
and  their  cousins,  in  the  most  honorable  place  in  his  tent,  and  so 
astonished  were  all  at  tlie  majesty  of  Hashim  that  they  gazed  on  him 
incessantly.  Mutalib  introduced  the  business  by  the  following  ad- 
dress. Illustrious  men,  distinguished  by  many  excellencies  of  rank, 
wealth  and  generosity,  we  are  people  of  the  holy  temple  of  God, 
possess  the  sacred  place,  and  to  us  it  is  the  tribes  hasten  in  pilgrim- 
age. Yourselves  know  our  rank  and  dignity,  and  before  your  eyes 
is  now  manifest  the  glorious  Mohammedan  light  which  the  Most 
High  has  intrusted  to  us.  We  are  descendants  of  Lovay,  the  son  of 
Grhalib.  This  light  has  been  transmitted  from  Aslam  through  suc- 
cessive generations  to  our  father  Abdaminfif,  from  whom  my  brother 
Hashim  inherits  it.  The  Most  High  sends  you  the  favor  of  matri- 
monial connection  witli  us,  and  we  come  in  Hashim's  behalf  to  solicit 
for  him  an  illustrious  daughter  of  yours  in  marriage. 

Amer,  the  father  of  Salmay,  replied,  Courtesy,  kindness,  and 
nobleness  are  yours ;  we  accept  your  proposals,  and  agree  to  your 
demand ;  yet  before  concluding  the  contract,  according  to  ancient 
usage  among  us,  a  very  large  dower  should  be  offered  by  the  suitor. 
Were  not  this  old  custom  so  established,  I  had  not  even  mentioned 
the  subject  of  dower.  Mutalib  :  We  will  send  you,  in  dower,  one 
hundred  black-eyed,  red-haired  she  camels. |      Shaytan,  who  was 

*  Satan.  f  Note  24.  J  The  kind  most  valued. 


II.]  OF    MOHAMMED.  17, 

in  the  crowd,  wept  on  hearing  the  noble  offer,  and  approaching 
tlie  father  of  Sahiiaj  said,  Demand  more.  Araer :  0  great  man, 
dost  thou  prize  my  daughter  at  this  ?  Mutalib :  I  will  add  one 
thousand  miskfils*  of  gold.  Shay  tan  made  a  signal  to  Amer  to 
ask  more.  Amer  :  0  young  man,  you  are  quite  mistaken  in 
your  estimation  of  us.  Mutalib :  I  will  give  in  addition  to  the 
former  offers  a  load  of  amber,  ten  white  robes  of  Egypt,  and  ten  of 
IrTik.  Again  Shaytan  signified  that  the  dower  should  be  augment- 
ed. Amer  :  You  are  coming  towards  the  point,  and  manifest  some 
courtesy.  Now  be  generous  in  your  proposals.  Mutalib :  I  will 
give  her  five  waiting  maids.  Shaytan  gave  another  wink.  Amer  : 
You  know,  brave  man,  that  whatever  you  give  in  dower,  will  be 
returned  with  the  bride.  Mutalib :  I  will  add  ten  aukeeahsf  of 
,  musk,  and  five  largo  bowls  filled  with  camphor ;  are  you  now  satis- 
fied ?  Once  more  Shaytan  wished  to  tempt  the  cupidity  of  Amer, 
who  cried  to  him.  Ah,  bad-hearted  old  man,  be  off!  You  have  put 
me  to  the  blush  in  this  presence.  Mutalib  threw  in  his  reproaches, 
and  they  drove  the  old  fellow  out  of  the  tent. 

The  Yehoodees,  feeling  vexed  and  degraded  by  Hashim's  success, 
retired.  But  their  chief  came  to  Amer,  saying,  This  old  gen- 
tleman is  the  wisest  of  the  wise  in  Sham  and  Ir'ak,  why  do  you 
reject  his  advice?  We  are  not  content  that  you  should  give  a 
daughter  of  our  region  to  a  stranger  who  can  feel  no  interest  in  our 
country.  Four  hundred  Yehoodees  now  drew  their  swords,  and  set 
themselves  in  array  against  the  nobles  of  the  sacred  city,  Mekkah, 
who  were  in  all  forty  men.  These  were  not  slow  in  drawing  their 
swords,  and  Mutalib  assaulted  the  chief  of  the  Yehoodees,  and 
Hfxshim  fell  furiously  on  Iblees  the  accursed,  who  endeavored  to 
escape  by  flight,  but  was  overtaken  and  seized  by  Hashim,  who 
raised  him  up,  and  then  dashed  him  violently  on  the  ground.  When 
the  luminous  symbol  of  the  future  apostle  shone  on  the  wretch,  he 
shrieked,  and  like  wind  escaped  from  Hashim's  hands^  who  on  turn- 
ing round  saw  that  Mutalib  had  cloven  the  Yehoodee  chief  in  twain. 
Seventy  of  the  Yehoodees  fell  under  the  swords  of  Hashim  and  his 
companions,  and  the  rest  only  saved  tliemselves  by  flight.  News  of 
the  battle  brought  out  numbers  from  Medeenah.  This  bloody 
affray  confirmed  the  enmity  of  the  Yehoodees  against  the  expected 
prophet. 

Salmay's  father  besought  Hashim  and  Mutalib  to  put  up  their 
swords  and  not  substitute  trouble  for  gladness.  On  returning  to 
his  tent,  Hashim  made  preparations  for  a  great  feast,  and  he  gave 
entertainment  to  all  who  were  at  the  fair.     When  Amer  came  back 

*  Miskal — *  a  dram  and  a  half  weight.' — Richardson's  Dictionary.  Shekel, 
Heb.    See  Note  61. 

t  Aukeeah— *  an  ounce.' — Ibid.    The  Latin  uncia. 


18'  LIFE   AND    RELIGION  [CH. 

to  his  daughter,  he  said,  Did  you  witness  the  bravery  of  Hashim  ? 
If  I  had  not  entreated  him  to  desist,  not  a  Yehoodee  had  escaped 
alive.  Salmay  replied,  Do  whatever  you  think  best  for  me  in 
this  matter,  and  fear  not  the  reproach  of  slanderers  who  may  pre- 
tend that  you  have  yielded  your  daughter  with  too  much  readi- 
ness. Amer  returned  to  the  Koraysh  and  said.  Banish  from  your 
breasts  vexation  and  strife;  ray  daughter  is  a  present  to  you,  I  ask 
nothing  in  dower.  Mutalib  replied,  What  we  have  offered,  and 
more,  we  will  give  ;  and  turning  to  Hashim  incjuired.  Do  you  agree, 
my  brother,  to  the  proposals  I  made  in  your  name  ?  Hashim  answer- 
ed. Yes;  whereupon,  the  contracting  parties  joined*  hands  by  way 
of  ratifying  the  engagement.  Amer  then  showered  with  a  liberal 
hand,  gold,  musk,  amber,  and  camphor  over  Hashim  and  his  com- 
panions. 

The  parties  now  prepared  to  return  to  Medeenah,  in  which  city  was 
held  the  nuptial  night  of  Hashim,  the  new  moon  of  Abdaminaf,  and  of 
Salmay,  that  pearl  of  nobleness  and  chastity.  Further  acquaintance 
with  Hashim  exalted  him  so  much  in  the  estimation  of  his  bride  that 
she  returned  him  double  he  had  promised  in  dower.  The  nuptial 
night  transferred  the  luminous  symbol  from  Hashim  to  the  accom- 
plished Salmay,  upon  whom  congratulations  were  showered.  The 
women  of  JMedeenah  flocked  to  see  the  perfection  which  now  graced 
her,  and  were  filled  with  astonishment  at  her  splendid  appearance. 
Every  tree,  and  rock,  and  clod  she  passed,  complimented  and 
honored  her.  From  her  right  side  she  constantly  heard  a  voice, 
saying.  Peace  to  thee,  best  of  mortals  !  She  related  these  prodigies 
to  Hashim,  but  concealed  them  from  others. 

At  length  one  night  Salmay  heard  a  voice  saying  to  her.  Perpet- 
ual joy  to  thee  !  God  has  bestowed  on  thee  a  son,  the  best  of  all 
people  in  town  or  country.  After  this  she  declined  Hashim's  inti- 
macy, who  in  a  few  days  took  an  affectionate  leave  of  her  to  proceed 
to  Sham.  In  the  parting  interview  he  thus  addressed  her :  0 
Salmay,  I  have  intrusted  to  you  a  treasure  which  the  Most  High 
committed  to  Adam,  and  he  to  Shays.  This  manifest  light  was  trans- 
mitted from  generation  to  generation  through  illustrious  persons  of 
the  true  faith,  till  it  arrived  in  me  and  doubled  my  dignity.  By 
divine  direction  I  have  imparted  it  to  you,  and  from  you  I  take  a 
solemn  covenant  that  you  will  duly  preserve  it.  If  the  child  is  re- 
vealed during  my  absence,  let  him  be  dearer  to  you  than  your  eyes ; 
yea,  more  precious  than  your  very  life  and  soul.  If  possible,  manage 
so  that  no  one  shall  be  apprised  of  his  birth  at  the  time,  for  envious 
enemies  are  numerous,  in  particular  the  Yehoodees,  whose  hostility 
you  know  was  so  bitterly  shown  in  endeavoring  to  prevent  our  mar- 
riage.    Should  I  never  return  from  this  journey,  beware  that  you  be 

•  Note  25. 


II.]  OF    MOHAMMED.  19 

not  remiss  in  your  care  and  estimation  of  the  child,  and  when  he 
arrives  at  the  period  of  youth,  send  him  to  the  sacred  city  and  keep 
him  not  from  his  uncles.  Salmy  replied,  I  have  heard  your  injunc- 
tions and  from  my  soul  agree  to  observe  them ;  but  you  pain  my 
heart  by  this  separation  from  me.  I  entreat  the  Lord  soon  to  return 
you. 

As  Hashim  was  leaving  Medeenah  he  turned  to  his  companions 
and  said,  Brethren  and  friends,  death  is  a  road  all  must  take  ;  I  am 
now  necessitated  to  leave  you,  and  whether  I  every  return  to  you 
again  is  to  me  unknown.  I  bequeath  you  this  injunction,  to  live  in 
union  with  each  other  ;  for  division  will  cause  weakness  and  degrada- 
tion, and  your  enemies  will  diminish  your  dignity  and  wealth.  Let 
my  brother  Mutalib  be  my  khaleefah*  among  you,  for  I  consider 
him  the  most  excellent  of  men,  and  if  you  regard  my  will  and  testa- 
ment you  must  acknowledge  him  your  chief.  Commit  to  him  the 
keys  of  the  Kabah,  the  distribution  of  the  water  of  Zemzem,  the 
standard  of  our  ancestor  Nazar,  and  all  the  previous  relics  of  the 
prophets  which  have  come  down  to  us :  regard  my  bequests,  and  be 
prosperous  and  happy.  I  likewise  make  bequest  in  behalf  of  the 
eon  that  will  be  born  in  due  time  of  Salmay,  and  who  will  possess 
illustrious  excellence.  Li  nothing  contravene  my  directions.  They 
replied,  We  have  heard  and  will  obey  you,  but  you  have  broken 
our  hearts  by  giving  us  injunctions  which  lead  us  to  apprehend  we 
shall  see  you  no  more. 

Hashim  proceeded  to  Sham,  and  when  he  had  succeeded  to  his 
wislies  in  disposing  of  his  merchandise,  and  in  making  suitable  pur- 
chases, among  which  was  a  select  store  of  rarities  for  Salmay,  he  pre- 
pared to  return  home  by  Medeenah.  But  disease  now  came  upon 
him,  and  although  some  of  his  friends  departed,  he  was  compelled 
to  remain.  The  next  day  his  sickness  became  more  severe,  and  he 
said  to  his  friends  and  servants,  I  perceive  the  approach  of  death  in 
me,  and  probably  there  is  no  remedy  for  this  extreme  pain.  Return 
to  Mekkah,  and  when  you  arrive  at  Medeenah  give  my  farewell  sal- 
utation to  Salmay  and  console  her  for  my  loss.  In  respect  to  my 
child,  do  for  hira  according  to  my  will.  I  have  no  grief  nor  con- 
cern except  for  that  precious  son. 

Two  days  afterwards, when  the  signs  of  death  appeared  in  him,  and 
the  pains  of  dissolution  came  thronging  upon  him,  he  directed  his 
friends  to  raise  him  up,  and  calling  for  paper  and  ink  he  inscribed 
the  holy  name  of  the  divine  Majesty,  and  then  proceeded  thus  :  This 
letter  is  written  by  the  humblest  of  servants,  at  the  time  when  the 
mandate  of  his  Master  came,  ordering  him  to  prepare  for  departure 
from  this  perishable  earth  and  pass  to  the  eternal  world.  I  write 
while  my  soul  is  struggmg  with  death  from  which  none  can  escape. 

*  Vicegerent. 


20  LIFE   AND    RELIGION  [CH. 

I  send  my  goods  to  my  friends  to  be  divided  among  them.  Forget 
not  ray  precious  one,  distant  from  you,  even  Salmay,  with  whom 
is  one  destined  to  he  your  Hght  and  praise.  I  enjoin  you  by  the 
solemnity  of  my  hist  will  and  testament  to  render  due  honor  to  the 
child.  Give  my  blessing  to  my  children,  and  my  tidings  and  saluta- 
tion to  Salmay,  and  say  for  me,  Alas !  alas  !  that  I  have  not  enjoy- 
ed more  of  thy  society,  and  that  I  shall  not  have  the  happiness  of  be- 
holding the  child  that  binds  to  him  my  heart  in  chords  of  love.  The 
peace  and  mercy  of  God  be  with  you  all  till  the  judgment  day.  He 
then  folded  the  letter,  impressed  it  with  his  seal,  and  delivering  it 
to  his  friends,  said,  Now  lay  me  down  ;  after  which  he  looked  toward 
heaven  and  said.  Be  gentle,  0  Messenger  of  my  Lord,  for  the  sake 
of  the  light  of  the  chosen  prophet,  which  I  once  bore.  Saying  this, 
he  gently  departed  to  the  eternal  world,  as  the  flame  of  a  candle  dies 
away. 

The  melancholy  rites  of  bathing  and  robing  the  dead,  were  then 
performed,  and  in  Araha,  a  town  of  Sham,  they  interred  that  mine  of 
excellence  and  generosity.  His  companions  now  started  for  Mekkah. 
When  they  arrived  at  Medeenah  they  lifted  up  the  voice  of  lamen- 
tation, crying.  Oh,  Hjishim  !  This  mournful  sound  struck  terror 
into  the  citizens,  and  men  and  women  ran  forth  from  their  houses 
to  learn  the  melancholy  truth.  Salmay  and  her  father  and  relatives 
rent  their  garments,  and  the  disconsolate  widow  cried,  Alas  !  Has- 
him  !  generosity  and  nobiUty  will  now  expire.  Who  will  succeed 
you  in  the  care  of  the  son  yet  unborn,  and  whom  you  will  not  see 
nor  enjoy  !  In  the  frenzy  of  her  grief  she  drew  Hashim's  sword 
and  hamstrung*  his  camels  and  horses,  and  afterwards  paid  the  price 
of  the  animals.  To  Hashim's  executor  she  said.  Salute  Mutalib 
in  my  name,  and  assure  him  that  I  shall  fulfil  my  covenant  with  his 
brother,  and  will  forever  refrain  from  all  men. 

When  the  servants  and  goods  of  Hashim  reached  Mekkah,  the 
women  dishevelled  their  hair  and  rent  their  garments,  and  with  them 
wept  the  heavens  and  earth.  When  his  testamentary  epistle  was 
opened  and  read,  the  fountains  of  grief  were  broken  up  afresh.  Mu- 
talib was  constituted  chief,  according  to  Hashim's  will,  and  to  him 
was  delivered  the  honored  banner  of  Nazfir,  the  keys  of  the  revered 
Kabali,  the  ofiice  of  distributing  the  waters  of  Zemzem  and  furniture 
to  the  pilgrims,  and  the  trust  of  keeping  the  bow  of  Ismaeel,  the 
sandals  of  Shays,  the  shirt  of  Ibraheem,  the  ring  of  Nooh,  and  the 
rest  of  the  precious  relics  of  the  prophets,  possessed  by  the  Ko- 
raysh. 

When  the  time  for  Salmay 's  delivery  arrived,  she  was  exempt 
from  the  pains  incident  to  such  an  event.  Suddenly  a  voice 
addressed  her  saying,  0  ornament  of  the  women  of  Najar,  spread  a 

*  Note  26. 


n.]  OF    MOHAMMED.  21 

curtain  over  the  cliild  and  conceal  him  from  the  eyes  of  spectators, 
for  people  everywhere  through  him  shall  enjoy  felicity.  On  hearing 
this  voice  she  closed  the  doors  and  drew  the  curtains,  but  informed 
none  of  the  fiimily  of  what  was  transpiring.  Presently  she  saw  a 
curtain  of  light  suspended  from  heaven  to  earth  intercepting  the  ap- 
proach of  demons  to  the  scene.  Then  was  born  Shaybat-ul-Hamd, 
from  whom  shone  the  Mohammedan  light.  Suddenly  he  smiled 
and  laughed,  and  when  she  took  him  in  her  arms  she  beheld  on  his 
head  lustrous  hair,  for  which  reason  he  was  named  Shaybat-ul-Hamd 
—the  Brilliance  of  Praise.  Salmay  concealed  the  fact  of  his  birth, 
and  for  a  whole  month  no  one  knew  she  had  been  delivered.  When 
the  truth  was  divulged,  and  her  female  relatives  and  friends  came  to 
congratulate  her  on  this  happy  event,  they  were  astonished  at  the 
wonderful  appearance  of  the  child.  At  the  age  of  two  months  he 
began  to  walk.  The  Yehoodees  at  first  sight  of  him  were  over- 
powered with  grief  and  enmity,  for  they  knew  the  light  which  shone 
in  him  was  the  luminous  symbol  of  that  prophet  appointed  to  slay 
them  and  cast  aside  their  religion. 

At  the  early  age  of  seven  years  Shaybah  had  become  a  youth  of 
great  strength,  energy  and  courage.  He  raised  heavy  weights,  and 
easily  took  up  other  children  and  cast  them  upon  the  ground. 

About  this  time  a  man  of  the  tribe  of  Benee  Huris  came  to  Me- 
deenah  to  transact  some  important  business.  Suddenly  his  eye 
fell  upon  Shaybah,  from  whom  light  gleamed  as  from  a  fragment  of 
the  moon,  and  who  was  playing  with  a  company  of  boys.  The  man 
stood  near  them,  and  attentively  contemplating  the  beauty  of  this 
child,  his  elegant  form,  and  noble  disposition  and  extraordinary  ap- 
pearance altogether,  said  in  amazement.  How  happy  must  every  one 
be  in  the  region  favored  with  your  presence  I  The  child  continuing 
his  sport  said,  I  am  the  offspring  of  Zemzem  and  mount  Sefa,  the 
son  of  Hashim,  which  honors  are  sufficient  to  distinguish  me.  The 
man  approached  and  said,  0  youth,  what  is  your  name?  He  re- 
plied, I  am  Shaybah,  the  son  of  Hfishim,  the  son  of  A])daminrif.  My 
father  is  dead,  and  my  uncles  do  me  injustice  in  leaving  me  in  this 
strange  place  with  my  mother  and  her  brothers.  But  wliere  did  you 
come  from,  uncle?  inquired  Shaybah,  familiarly  addressing  the  man, 
who  replied  that  he  came  from  Mekkah.  When  you  have  safely  re- 
turned, said  Shaybah,  and  meet  the  sons  of  Abdaminaf,  give  them 
my  salutation  and  say,  I  have  news  for  you  from  an  orphan  child 
whose  father  is  dead  and  whose  uncles  do  him  injustice.  Sons  of 
Abdaminaf,  you  have  quickly  forgotten  the  will  and  testament  of 
Hashim,  and  abandoned  his  offspring  to  powerlessness.  In  every 
zephyr  that  breathes  from  Mekkah  I  perceive  your  fragrance,  and  I 
pass  whole  niglits  in  passionate  desires  to  be  with  you. 

The  stranger  wept  at  this  recital,  and  with  the  greatest  expedition 
returned  to  Mekkah.     Finding  the  sons  of  Abdaminaf  assembled 


22  LIFE   AND   RELIGION  [CH. 

together,  he  introduced  himself,  and  after  the  usual  compliments  und 
salutations,  said  to  them,  Ilhistrious  men,  sons  of  Abdaminaf,  you 
are  careless,  of  your  own  dignity.  You  have  lighted  in  the  house 
of  others  the  lamp  which  should  guide  your  own  way.  He  then  gave 
them  the  salutation  with  which  he  was  charged.  They  replied  that 
they  were  ignorant  of  the  fact  that  their  nephew  had  made  such 
attainments?  The  messenger  rejoined,  I  make  oath  by  the  Almighty 
that  the  most  eloquent  orators  are  dumb  in  comparison  to  this  child, 
and  the  wisest  sages  powerless.  He  is  the  beaming  sun  of  the 
zenith  of  beauty  and  elegance,  and  the  light  of  the  people  of  excel- 
lence and  perfection. 

Mutalib,  who  was  present  and  heard  this  eulogium,  immediately 
ordered  his  camel,  mounted,  and  started  alone  with  eager  speed  for 
Medeenah.  On  entering  that  city  he  saw  Shaybah  playing  with  -a 
party  of  boys,  and  instantly  recognized  him  by  the  Mohammedan  light. 
The  child  had  just  taken  up  a  heavy  stone,  saying,  I  am  the  son  of 
Eashim  who  is  celebrated  for  great  things.  On  hearing  these  words 
Mutalib  caused  his  camel  to  lie  down,  and  said,  Come  to  m.e,  thou 
memento  of  my  departed  brother.  Shaybah  ran  to  him  and  said, 
Who  are  you  thus  attracting  my  heart*  to  yourself?  I  think  you 
must  be  one  of  my  uncles.  He  replied,  I  am  your  uncle  Mutalib. 
Tenderly  embracing  the  child,  he  kissed  him,  wept  and  said,  Dear 
son  of  my  brother,  shall  I  carry  you  to  the  city  of  your  father  and 
uncles?  which  is  the  house  of  thy  greatness?  Shaybah  gave  a  hearty 
affirmative,  upon  which  Mutalib  mounted  him  on  his  camel  and  im- 
mediately started  for  Mekkah.  Shaybah  urged  him  to  hasten  by 
saying,  I  fear  my  mother's  relatives  will  get  notice  of  this  matter,  and 
being  joined  by  the  warriors  of  Xus  and  Khazrej,  will  prevent  your 
taking'me  away.  Mutalib  replied.  Do  not  fear,  my  nephew,  for  the 
Most  High  will  not  permit  them  to  injure  us. 

No  sooner  were  the  Yehoodees  apprised  that  Shaybah,  with  his 
uncle  Mutalib,  were  on  their  way  alone  to  Mekkah,  than  they  con- 
spired to  slay  them  both,  one  motive  to  which  was  the  following. 
A  certain  Yehoodee  chief,  called  Dahyah,  had  a  son  named  Lateeah. 
One  day  Lateeah  came  out  to  play  with  the  children,  upon  which 
Shaybah,  seizing  a  camel's  bone,  struck  him  such  a  blow  on  the  head 
as  to  fracture  his  skull,  saying.  Ah,  son  of  a  Yehoodee  woman,  your 
death  is  near,  and  your  house  will  soon  be  destroyed.  When  the 
news  of  this  affray  came  to  Lateeah's  father  he  was  transported  with 
rao-e,  and  this  source  of  hatred  served  to  increase  the  old  enmity  the 
Yehoodees  bore  toward  Shaybah. 

When  Dahyah  heard  under  what  circumstances  Shaybah  had  de- 
parted for  Mekkah,  he  proclaimed  in  his  tribe,  0  ye  Yehoodees,  thafc 
boy  from  whom  ye  feared  so  much  has  gone  alone  with  his  uncle. 
Pursue  and  slay  him,  and  secure  yourselves  from  the  danger  v/hich 
by  him  threatens  you.     On  the  instant,  seventy  Yehoodees  armed 


II.]  OF   MOHAMMED.  23 

and  pursued.  When  in  the  darkness  of  the  night  Mutalib  heard  the 
approaching  sound  of  their  horses'  feet,  he  said,  Dear  nephew,  those 
whom  we  wished  to  avoid  are  coming  upon  us.  Shaybah  proposed 
that  they  should  take  another  road,  to  which  his  uncle  rejoined  :  The 
light  of  your  forehead  will  betray  our  course  to  our  pursuers,  and 
wherever  we  go  they  will  surely  overtake  us.  Then  cover  my  face, 
said  Shaybah,  perhaps  this  light  may  be  concealed.  Mutalib  took 
a  garment,  and  trebly  folding  it  spread  it  over  Shaybah's  head,  but 
the  light  continued  to  shine  with  undiminished  brightness,  and  he 
said,  Dear  nephew,  this  light  of  the  sun  of  your  perfection  is  divine 
and  cannot  be  concealed.  The  Most  High  has  conferred  on  you  ex- 
alted rank  and  dignity,  and  having  crowned  you  with  this  luminous 
symbol,  will  shield  you  fi'om  every  danger. 

When  the  Yehoodees  overtook  them,  Shaybah  said  to  his  uncle, 
Let  me  alight  that  I  may  obtain  for  you  divine  power.  The  child 
immediately  fell  on  the  ground  in  adoration,  and  with  his  face  in  the 
dust  said,  0  Lord  of  light  and  darkness,  who  causes  the  seven 
heavens  to  revolve,  the  supreme  Arbiter  of  all  events,  I  implore 
thee  in  the  name  of  the  intercession  to  be  made  at  the  day  of  judg- 
ment, and  by  the  venerated  light  though  hast  intrusted  to  me,  that 
thou  wouldst  repel  from  us  the  stratagem  of  our  enemies.  The 
prayer  was  not  ended  when  the  Yehoodee  troop  came  up  in  battle 
array ;  but  through  divine  influence  they  were  overwhelmed  with 
terror  in  the  presence  of  Shaybah  and  his  uncle,  and  approaching 
them  with  ilattery  and  politeness,  called  them  illustrious  persons,  and 
said,  We  have  not  come  with  any  intention  of  injuring  you,  we  only 
wish  to  take  back  Shaybah  to  his  mother,  for  he  is  the  lamp  of  our 
city,  and  the  capital  on  which  the  increase  of  our  blessings  and  favors 
depends.  Shaybah  replied,  I  see  nothing  in  you  but  guile  and 
enmity,  and  you  use  smooth  words  only  because  you  are  overawed 
by  divine  power. 

The  Yehoodees,  confounded  by  this  rebuke,  commenced  their 
retreat,  but  after  retrograding  some  distance,  Lateeah  addressed  the 
party,  saying,  Know  ye  not  that  these  persons  are  mines  of  sorcery, 
and  doubtless  have  induced  us  to  return  by  their  satanic  arts  ?  Let 
us  attack  them  on  foot  and  slay  them  at  once.  Drawing  theii- 
swords  they  returned  to  the  attack,  but  at  their  approach  JMutalib 
shouted,  Your  design  is  now  evident,  and  to  fight  you  is  obligatory. 
He  then  rapidly  discharged  a  number  of  arrows  at  his  assailants, 
sending  as  many  of  their  heroes  to  perdition.  The  Yehoodees  now 
charged  impetuously,  and  Mutalib,  uttering  the  name  of  God,  heroi- 
cally withstood  their  onset,  while  Shaybah  wept  and  supplicated  at 
the  door  of  divine  power  and  glory.  Suddenly  a  cloud  of  dust 
appeared,  and  the  neighing  of  horses  and  clangor  of  arms  was  heard, 
and  directly  Salmay  and  her  father  were  recognized  at  the  head  of 
four  hundred  warriors  of  the  tribes  of  Aus  and  Khazrej,  who  had 


24  LIFE   AND    RELIGION  [CH. 

come  to  recover  Shaybah.  Salmay,  perceiving  the  Yehoodees  at 
close  quarters  with  Mutalib,  slioiited,  Woe  to  you  !  what  deed  is  this  ! 
Lateeah  now  turned  to  flee,  but  Mutalib  cut  him  in  two,  saying, 
Where  art  thou  going,  thou  enemy  of  God  !  The  warriors  of 
Aus  and  Khazrej  charged  the  Yehoodees,  not  a  man  of  whom  escap- 
ed, and  then  turned  the  front  of  war  on  Mutalib,  who,  sword  in 
hand,  maintained  his  ground. 

Salmay  interposed,  through  fear  for  her  son,  and  commencing  a 
parley,  said  to  Mutalib,  Who  art  thou,  that  wouldst  separate  the 
nursing  child  from  his  mother  V  He  replied,  I  am  one  wishing  his 
exaltation  and  glory  to  increase,  and  cherishing  for  him  kinder  senti- 
ments than  yourself,  and  hope  the  Most  High  will  make  him  master 
of  the  sacred  temple,  and  chief  of  the  Arab  tribes  ;  in  short,  I  am  his 
uncle  Mutalib.  Hail !  cried  Salmay,  you  are  welcome ;  but  why 
did  you  carry  away  my  son  without  my  permission  ?  I  covenanted 
with  his  father  that  this  son  should  not  be  separated  from  me.  Then 
addressing  the  child  she  said,  0  my  precious  son,  choose  yourself  if 
you  will  go  with  your  uncle,  or  return  with  me.  In  this  dilemma 
Shaybah  reclined  his  head  and  shed  a  flood  of  tears,  saying,  0  my 
kind  mother,  I  fear  to  act  contrary  to  your  wishes,  but  I  desire  to 
dwell  by  the  house  of  God.  If  you  permit,  I  will  go  with  my 
uncle ;  if  not,  I  will  return  with  you.  Salmay  then  burst  into  tears 
and  said,  To  your  choice  I  have  sacrificed  my  own  desires,  and  from 
necessity  submit  to  the  pain  of  separation  from  you.  But  do  not 
forget  your  mother,  and  conceal  not  from  me  what  befals  you  among 
the  strangers  to  whom  you  go.  She  then  pressed  him  to  her  bosom 
and  bade  him  farewell.  To  jMutalib  she  said,  Thou  son  of  Abdami- 
naf,  the  pledge  your  brother  intrusted  to  me  I  now  commit  to  you. 
Take  care  of  him,  and  when  he  arrives  at  maturity,  let  a  wife  be 
sought  for  him  endowed  like  himself  with  greatness  of  soul,  noble 
extraction,  and  eminent  rank.  Mutalib  replied.  Most  noble  woman, 
the  generosity  and  kindness  you  have  shown  me  shall  never  be  for- 
gotten so  long  as  I  live.  He  then  mounted  Shaybah  behind  him- 
self on  a  camel,  and  proceeded  on  his  way  to  Mekkah. 

AVhen  the  sun  of  Shaybah 's  beauty  shone  at  the  gates  of  the 
sacred  city,  its  rays  gilded  tlie  surrounding  mountains  and  illumin- 
ated the  Kabah.  The  people  of  Mekkah,  amazed  at  the  radiance, 
ran  out  of  their  houses  to  discover  the  cause,  and  meeting  Mutalib, 
inquired,  Who  is  this  that  you  have  brought  with  you  ?  For  certain 
reasons,  he  replied,  The  boy  is  my  slave  ;  and  hence  the  people  called 
him  Abdulmutalib*  !  For  some  time  Mutalib  concealed  the  true 
story  of  Shaybah.  People  were  astonished  at  the  wonderful  light 
radiating  from  him,  ignorant  that  he  would  be  the  grandfather  of  the 
prophet.      Shaybah's  rank  among  the  Koraysh  soon  attained  the 

*  Servant  of  Mutalib. 


II.]  OF    MOHAMMED.  25 

highest  degree,  and  in  all  respects  they  were  blessed  on  his  account, 
finding  in  him  a  refuge  from  every  calamity  and  misfortune,  from 
famine  and  scarcity,  through  the  protecting  virtue  of  that  light  sym- 
bolic of  and  peculiar  to  the  coming  prophet,  and  by  which  the  Most 
Higli  manifested  miracles  of  mercy. 

All  the  shceah  ulemfis  firmly  agree  in  the  doctrine  that  the  pater- 
nal and  maternal  ancestry  of  Mohammed  was  thoroughly  musidmun* 
in  each  individual  of  his  lineal  progenitors  up  to  Adam,  the  father  of 
mankind.  The  light  which  symbolized  his  presence  was  never  tar- 
nished by  contact  with  an  idolatrous  man  or  woman.  Nor  did  a 
doubt  respecting  the  true  faith  ever  shade  the  minds  of  his  ancestors, 
who  were  all  of  illustrious  birth  and  rank,  being  prophets  and  worthy 
supporters  of  the  religion  communicated  from  God.  His  forefathers, 
the  descendants  of  Ismaeel,  the  son  of  Ibrtlheem,  had  always  borne 
royal  rule  at  Mekkah,  and  enjoyed  the  honor  of  keeping  and  repair- 
ing the  Kabah.  They  were  the  asylum  of  the  people,  and  sustained 
the  sect  of  hazret  Ibnlheem.  The  law  he  had  imparted  to  this 
branch  of  his  posterity  was  not  cancelled  by  hazretf  Moosfi  or  hazret 
Eesa, — on  whom  be  peace.  This  royal  line  of  ancestors  not  only 
transmitted  the  Ibraheemic  law  inviolate  from  generation  to  genera- 
tion, but  also  handed  down  various  relics  of  the  ancient  prophets, 
till  all  came  at  length  to  be  intrusted  to  Abdulmutalib,  who  be- 
queathed these  books  and  relics  of  the  prophets  to  his  son  Abu- 
taiib,  the  uncle  of  Mohammed,  from  whom  that  personage  received 
them. 

It  is  declared  in  many  authentic  traditions,  that  Abdulmutalib 
will  liave  the  honor  of  rising,  at  the  day  of  judgment,  as  a  sect  by 
himself,  on  account  of  his  singly  opposing  the  corruption  of  the 
times  in  which  he  lived,  and  nobly  vindicating  the  true  worship  of 
the  Most  High  in  an  idolatrous  age.  It  may  further  be  observed  to 
his  credit,  that  Mohammed  one  day  declared  to  Aly  that  Abdulnuita- 
lib  had  performed  five  meritorious  arts  which  God  had  constituted 
parts  of  the  faith  of  ishlm,  namely:  first,  prohibiting  a  man  fiom 
marrying  a  woman  who  had  been  his  father's  wife ;  secondly,  giving 
a  tithe  of  treasure  found  to  charitable  purpo>es,  on  whicli  was  found- 
ed the  precept  of  giving  a  tithe  of  one's  income  to  religious  objects  ; 
third,  that  he  dug  anew  the  well  of  Zemzem  for  the  benefit  of  the 
Hajees  ;|  fourth,  that  he  made  the  fine  for  slaying  a  man  one  hun- 
dred camels  ;  fifth,  that  he  established  seven  as  the  number  of  cir- 
cuits to  be  performed  around  the  Kabah,  whereas  that  service  was 
not  previously  limited  by  any  rule. 

From  the  imrmi  Saduk,  it  is  related  that  when  Abrahali-bin-Alsa- 
bah,  king  of  Habeshah,§  formed  the  design  of  destroying  the  Kabah, 

*  Note  27.  t  By  the  prophet  Moses,  or  by  the  Lord  Jesus. 

X  Pilgrims.  §  Abyssinia. 


26  LIFE   AND    RELIGION  [CH. 

and  had  reached  the  environs  of  Mekkah,  he  plundered  among 
others  the  camels  of  x\bdulmutalib,  who  repaired  to  the  royal 
pavilion  and  demanded  an  audience  of  the  invader.  On  being 
introduced  he  found  the  hostile  king  sitting  on  a  throne  in  a  tent 
of  brocade.  He  returned  tlie  salutation  of  Abdulmutalib,  being 
struck  with  amazement  at  the  beauty  and  brilliance  of  his  person, 
and  the  dignity  and  majesty  of  his  appearance,  and  inquired  if  these 
illustrious  characteristics  had  belonged  to  his  ancestors.  Abdulmu- 
talib answered  in  the  affirmative,  upon  which  the  king  rejoined,  Your 
natural  superiority  over  others  makes  it  fitting  you  should  be  their 
prince  and  ruler,  and  immediately  gave  the  Arab  hero  a  seat  on  his 
own  throne. 

This  monarch  had  a  white  elephant  of  immiCnse  size,  whose  tusks 
were  adorned  with  various  jewels,  and  the  king  prided  himself  above 
otlier  princes  in  possessing  such  an  animal.  Ordering  the  elephant 
to  be  brought,  he  was  introduced,  arrayed  in  splendid  ornaments  and 
attire.  But  no  sooner  did  he  come  opposite  Abdulmutalib,  than, 
Btrnck  with  mysterious  awe,  he  prostrated  himself  before  the  chieftain, 
a  thing  he  had  never  done  to  liis  own  king ;  and  such  was  the  mirac- 
ulous influence  pn  him  of  the  Mohammedan  light  which  radiated  from 
Abdulmutalib,  that  he  saluted  him  in  elegant  Arabic,  saying,  Peace 
to  thee,  light  of  the  best  of  creatures,  lord  of  the  Kabah  and  Zemzem, 
and  grandfather  of  the  best  of  the  prophets.  O  Abdulmutalib,  thine 
is  nobility  and  excellence,  and  never  wilt  thou  be  abased  or  conquer- 
ed. On  witnessing  these  marvels  the  king  was  seized  with  fear,  and 
thinking  these  wonders  were  the  effect  of  sorcery,  ordered  the  ele- 
phant to  be  taken  away. 

Abrahah  demanded  of  Abdulmutalib  on  what  business  he  had 
come,  saying,  I  have  heard  the  fame  of  your  generosity  and  illustri- 
ous rank,  and  have  seen  the  beauty  and  majesty  of  your  person,  and 
now  ask  me  what  you  will,  and  it  shall  be  granted  ;  thinking  the  Arab 
chief  would  request  him  to  relinquish  his  design  of  destroying  the 
Kabah.  But  Abdulmutalib  replied.  Your  troops  have  carried  off 
my  camels  ;  order  them  to  be  restored.  The  king  in  anger  rejoined, 
I  have  come  to  destroy  the  Kabah,  which  is  the  boast  and  glory  of 
your  people,  and  to  which  pilgrims  resort  from  all  parts  of  the  world, 
and  you  do  not  say  a  word  respecting  this,  but  simply  ask  for  your 
camels.  The  chief  answered,  The  house  you  propose  to  demolish  is 
not  mine,  and  therefore  I  only  spoke  to  you  about  my  own  property  ; 
but  you  should  know  that  house  has  a  Master  almighty  to  protect  it. 
Abrahah  ordered  the  camels  to  be  restored,  and  Abdulmutalib  re- 
turned to  the  city,  against  which  the  invader  soon  marched  with  his 
great  elephant  and  numerous  army. 

On  arriving  at  the  gates  the  elephant  would  not  ent6r,  but  lay 
down,  and  all  their  violent  efforts  to  get  him  in  were  unavailing.  At 
this  critical  juncture  Abdulmutalib  shouted  to  his  servants.  Call  my 


n.]  OF    MOHAMMED.  27 

son  !  When  Abbas  appeared  he  said,  I  want  not  this  one,  call  my 
son !  and  thus  he  continued  to  reject  and  order  till  they  brought 
Abdullah,  the  father  of  the  prophet.  Abdulmutalib  said  to  him, 
Go,  my  son,  to  the  top  of  Mount  Abukubays,  look  towards  the  sea 
and  tell  me  whatever  you  see  coming  from  that  quarter.  On  ascend- 
ing the  mountain  Abdullah  saw  an  immense  flight  of  birds  darken- 
ing the  sky  like  a  storm  or  the  shade  of  night,  and  after  alighting  on 
Abukubays  they  flew  and  performed  seven  circuits  round  the  Kabah, 
and  seven  times  passed  and  repassed  between  the  hills  Sefa  and  Mer- 
vah.  Abdullah  communicated  this  to  his  father,  who  ordered  him  to 
observe  their  next  motions.  Presently  he  reported  the  birds  to  have 
flown  toward  the  army  of  Ilabeshah,  upon  which  Abdulmutalib  com- 
manded the  people  of  Mekkah  to  repair  to  the  hostile  camp  and 
gather  the  spoils.  On  arriving  there  the  invaders  were  found  like 
logs  of  decayed  wood  scattered  over  the  plain,  and  it  appeared  tliat 
the  birds  had  each  borne  three  stones,  one  in  his  bill  and  two  in  his 
talons,  and  that  every  one  of  these  missiles  had  been  fatal  to  an  indi- 
vidual of  the  army.  After  the  slaughter  the  birds  retired,  _  nor^  were 
their  like  ever  seen  before  or  since.  In  celebration  of  this  miracu- 
lous victory  Abdulmutalib  repaired  to  the  Kabah,  and,  taking  hold  of 
its  curtains,  chanted  an  ode  of  praise  to  God  on  the  deliverance  which 
had  been  granted  them. 

Among  the  important  events  in  the  life  Abdulmutalib  was  that  of 
his  re-digging  the  well  of  Zemzem.  It  is  related  that  anciently  there 
were  in  the  Kabah  two  gold  gazelles,  and  five  swords  ;  or,  as  some  say, 
thirteen,  one  for  Mohammed  and  each  of  the  imams ;  but  when  the 
tribe  of  Khazauh  conquered  the  tribe  of  Jerhem,  the  latter  threw 
these  gazelles  and  swords  into  Zemzem,  and  filled  it  so  completely  with 
stones  and  earth,  that  every  trace  of  it  was  obliterated.  Although 
Kasy,  the  ancestor  of  Abdulmutalib,  subsequently  conquered  the 
Khazauh,  and  took  Mekkah  from  them,  yet  the  site  of  Zemzem  re- 
mained unknown  till  the  era  of  Abdulmutalib,  whose  authority  was 
absolute  in  that  city,  and  for  whom  alone  a  carpet  was  spread  before 
the  Kabah,  that  privilege  being  enjoyed  by  no  other  person.  One 
nicrht  as  he  was  sleeping  by  that  sacred  edifice  he  dreamed  that  a 
person  came  and  said  to  him.  Dig  up  the  Bekah  ;  but  on  awaking, 
did  not  know  the  signification  of  the  word.  The  next  night  sleeping 
in  the  same  place,  the  person  returned  and  said.  Dig  up  the  precious 
things.  The  third  night  the  order  to  dig  was  repeated,  and  tlio 
fourth  night  the  whole  mystery  was  cleared  up  by  his  being  ordered 
to  dig  Zemzem,  that  its  water  might  never  fail,  but  furnish  a  supply 
for  the  Hajees.  The  situation  was  furthermore  indicated  as  the 
favorite  resort  of  a  white-winged  raven  that  came  there  to  pick  up 
ants  which  burrowed  in  that  place. 

Abdulmutalib  now  assembled  the  Koraysh  and  related  his  dreams 
enjoining  the  excavation  of  Zemzem,  and  exhorted  them  to  assist 


28  LIFE    AND    RELIGION  [CH. 

him  in  the  enterprise,  as  it  woul<l  he  a  source  of  great  honor  to  them. 
But  as  they  all  refused  to  engage  in  the  undertaking,  ho  commenced 
it  liimself,  assisted  hy  Haris,  his  then  only  son.  As  the  work  was 
difficult  and  lahorious,  Abdulmutalib  repaired  to  the  Kabah,  and 
raising  his  hands  towards  heaven,  prayed  and  vowed  that  if  God 
would  give  him  ten  sons  he  would  sacrifice  the  best  beloved  to  the 
Most  High.  At  length  after  great  toil  he  reached  the  foundations 
laid  by  I'smaeel,  and  when  water  appeared  he  shouted,  Allah  akbar  !* 
to  which  the  Koraysh  responded,  Allah  akbar !  and  directly  claim- 
ed a  share  in  the  successful  enterprise.  Abdulmutalib  said  to  them, 
You  did  not  assist  me  in  the  work ;  the  well,  therefore,  belongs  to  me 
and  my  sons  down  to  the  judgment  day. 

A  person  once  asked  the  imrim  Keza  the  meaning  of  the  prophet's 
declaration  that  he  was  the  son  of  two  sacrifices,  that  is,  of  two  in- 
dividuals marked  as  sacrifices  to  the  Most  High.  The  imtim  ex- 
plained by  referring  first  to  the  case  of  Ismaeel,  the  darling  son, 
respecting  whom  God  had  communicated  glad  tidings  to  Ibraheem. 
On  a  certain  occasion  when  this  illustrious  father  and  son  were  per- 
forming the  rites  of  pilgrimage  at  Mekkah,  Ibrfiheem  said  to  his  be- 
loved child,  I  dreamed  that  I  sacrificed  you  ;  now  therefore  consider 
what  is  to  be  done  in  reference  to  such  an  admonition.  Ismaeel 
repHed,  Do  as  you  shall  be  commanded  of  God  ;  forbearing  to  say, 
Verify  your  dream  ;  and  added.  You  will  find  me  endure  patiently. 
When  Ibrrdieem  was  about  to  sacrifice  Ismaeel,  the  Most  High  made 
a  black  and  white  sheep  his  substitute,  which  had  been  pasturing 
forty  years  in  paradise,  and  was  created  not  in  the  course  of  nature, 
but  by  the  direct  power  of  God,  to  be  offered  instead  of  him  on  whose 
life  such  important  events  depended.  Now  every  sheep  sacrificed 
at  Mina,  till  the  judgment  day,  is  a  substitute,  or  commemorative 
of  the  substitute  for  Ismaeel. 

In  regard  to  the  other  sacrifice,  that  of  Abdulmutalib,  that  chief 
had  vowed  at  the  Kabah,  that  if  the  Most  High  would  bestow  on 
him  ten  sons  he  would  immolate  the  favorite  one  of  the  number. 
After  realizing  the  blessing  he  had  implored,  he  said,  God  has  per- 
formed his  part,  I  must  tlierefore  fulfil  my  vow.  In  pursuance  of 
this  object  he  assembled  all  his  sons  in  the  Kabah,  and  three  times 
successively  cast  lots  for  the  victim,  and  at  each  trial  was  di-avvn  the 
arrow  marked  with  the  name  of  Abdullah,  the  father  of  the  prophet, 
and  dearest  of  Abdulmutalib's  sons.  The  chieftain  bound,  laid 
down  his  beloved  child,  and  addressed  himself  to  the  awful  task  of 
performing  his  vow,  at  which  the  angels  of  all  the  heavens  cried  out 
and  expanded  their  wings  to  fly  to  the  rescue.  Meanwhile  the 
Koraysh  chiefs  assembled,  and  with  his  wives,  who  lamented  most 
bitterly  the  bloody  rite,  endeavored  to  prevent  the  execution  of  his 

*  God  is  great. 


II.]  OF    MOHAMMED.  29 

purpose.  At  this  crisis,  Autekah,  one  of  the  daughters  of  Abdul- 
mutalib,  besought  her  father  to  cast  lots  between  her  brother  and  a 
given  number  of  camels,  and  increase  the  number  till  the  Most  High 
should  accept  the  substitution.  The  chief  then  collected  his  camels, 
and  separating  ten  from  the  rest,  cast  lots  between  them  and  his  son, 
but  the  fatal  arrow  still  pointed  out  him  as  the  victim.  Abdulmuta- 
lib  increased  the  devoted  camels  ten  by  ten,  but  Abdullah  continued 
to  be  taken,  till  one  hundred  camels  were  set  apart  as  his  substitute, 
when,  at  last,  the  animals  were  taken  and  the  darling  son  set  free 
after  the  same  result  had  three  times  been  realized,  so  rigorously 
did  Abdulmutalib  appeal  to  the  will  of  Heaven.  Great  rejoicing 
followed.  All  the  Koraysh  shouted,  Allah  akbar !  at  this  happy 
deliverance,  so  that  the  mountains  of  Mekkah  trembled.  AbdulLah 
was  passed  from  hand  to  hand,  and  kissed  in  rapture  amid  thanks- 
givings and  praise  to  the  Most  High.  Abdulmutalib  ordered  the 
camels  to  be  slaughtered  at  Kharurah,  between  the  mountains  Sefa, 
and  Mervah,  and  made  their  flesh  free  to  all  who  wished  to  partake 
of  it.  From  this  event  God  made  it  a  law  in  islam  that  the  blood 
ransom  of  a  musulman  should  be  one  hundred  camels. 

The  compiler  of  this  book  adds,  that  from  this  act  of  Abdulmu- 
talib, it  appears  that  under  the  Ibraheeraic  dispensation  the  sacri- 
fice of  a  son  was  meritorious,  though  it  is  probable  that  the  aforesaid 
chief  was  the  only  person  that  in  this  trying  respect  followed  the  ex- 
ample of  Ibraheem. 

Abdulmutalib' s  sons  were  x^bdullah,  Abutalib,  Zobayr,  Hamzah, 
Htiris,  Ghaydak,  Mukvim,  Hajel,  Abdulazy  the  same  as  Abulaheb, 
Zarar  and  Abbas.  Haris  was  the  eldest,  and  some  affirm  that 
Mukvim  and  Hajel  were  names  of  the  same  individual.  Abdulmu- 
talib had  ten  names  by  which  he  was  known  to  contemporary  kings, 
and  which  were  descriptive  of  acts  or  events  of  his  life,  namely : 
Auma,  Shaybat-ul-Hamd,  Sayyid-ul-Zaha,  Saky-ul-Hijfij,  Saky-ul- 
Ghays,  Ghays-ul-Yary-fee-ul-Aum-ul-Jadeb,  Aboolsadat-ul-Asharat, 
Abdulmutalib,  Hfifer,  and  Zemzem.  He  had  six  most  accomplished 
wives,  namely  :  Minah,  the  daughter  of  Haris  of  Kahlb ;  Semraee, 
daughter  of  Ghaydak  of  Taleek  ;  Hajerah  of  Khazau  ;  Sada,  daugh- 
ter of  Habeeb  of  Kalab  ;  Halah,  daughter  of  Wahab  ;  and  Fatimah, 
daughter  of  Araer  of  Khazroom.  Fatimah  was  the  mother  of  Ab- 
dullah, the  father  of  the  prophet  and  of  Abutalib,  to  whom  some  like- 
wise add  Zobayr.  Before  the  symbohc  light  was  translated  from 
the  forehead  of  Abdulmutalib,  while  hunting  one  day,  he  became 
extremely  thirsty,  and  to  his  surprise  discovered  some  water  colder 
than  snow  and  sweeter  than  honey,  which,  on  tasting,  he  was  satisfied 
could  be  no  other  than  water  from  paradise.  This  event  was  soon 
followed  by  the  conception  and  birth  of  Abdullah,  whose  luminous 
forehead  on  his  entrance  into  the  world  irradiated  the  heavens  to  the 
utmost  horizon. 


30  LIFE   AND    RELIGION  [CH. 

The  glorious  emblem  which  adorned  the  infancy  of  Abdullah, 
rendered  him  so  desirable  in  subsequent  years,  that  on  his  reaching 
maturity,  all  the  neighboring  cheifs  wished  to  give  him  one  of  their 
daughters  in  marriage,  in  the  hope  that  the  symbolic  light  might  be 
transferred  to  their  family.  But  Abdullah  declined  all  their  pro- 
posals. Meanwhile  he  continued  to  shed  around  him  the  perfume 
of  musk  and  amber,  and  a  radiance  which  procured  him  the  title  of 
Lamp  of  the  Sacred  City,  till,  in  accordance  with  the  divine  decree, 
he  was  united  in  marriage  to  Aminah,  that  pearl-shell  of  the  jew^el 
of  prophecy.  The  circumstances  which  led  to  that  blessed  union 
were  as  follows  :  The  Yehoodee  priests  of  Sham,  being  apprised  of 
the  extraordinary  characteristics  which  distinguished  Abdullah, 
began  to  talk  of  the  advent  of  the  last  prophet,  which,  by  their 
books,  they  concluded  to  be  near.  After  consulting  with  a  celebra- 
ted wise  man  of  theirs,  who,  however,  discouraged  their  enterprise, 
a  plot  was  formed  for  cutting  off  Abdullah,  and  thus  preventing  the 
ruin  of  their  own  faith  by  the  religion  soon  to  be  promulgated.  A 
party  with  poisoned  swords  were  despatched  to  Mekkah  for  the 
ostensible  purpose  of  trade,  who  were  to  watch  an  opportunity  for 
assassinating  the  young  and  distinguished  chief.  On  arriving  at 
Mekkah  they  demanded  such  an  extravagant  price  for  their  goods 
that  no  one  would  purchase,  and  thus  a  pretext  was  furnished  for 
their  continuing  in  the  city.  During  this  time  Abdullah  dreamed 
that  some  apes  attacked  him  sword  in  hand,  but  he  was  raised  up  in 
the  air,  and  fire  came  down  from  heaven  and  consumed  them.  On 
relating  this  dream  to  Abdulmutalib,  he  said,  God  will  protect  you, 
my  son,  from  all  calamities,  but  you  should  be  aware  that  many  are 
envious  of  the  light  which  distinguishes  you,  and  may  attempt  your 
destruction. 

Abdullah  generally  hunted  in  company  with  his  father,  who  so 
overawed  the  murderous  infidels  that  no  attempt  was  made  on  the 
life  of  the  young  chief.  At  length  he  went  alone  on  a  hunting  ex- 
cursion, and  the  party  from  Sham,  thinking  it  a  very  favorable  op- 
portunity for  their  purpose,  stationed  some  of  their  number  to  take 
care  of  their  goods,  and  concealing  their  swords  under  their  garments, 
started  in  pursuit  and  overtook  the  young  hero  just  as  he  was  enter- 
ing a  narrow  defile  of  the  mountains  and  intent  on  despatching  some 
game.  They  immediately  inclosed  him  in  the  defile,  and  Abdullah, 
perceiving  their  design  to  kill  him,  raised  his  head  and  implored 
help  from  the  Omniscient ;  then  turning  to  his  assailants,  demanded 
why  they  were  attempting  his  life,  as  he  had  never  injured  one  of 
them,  or  any  one  belonging  to  them,  in  property  or  in  person.  With- 
out stopping  to  answer,  they  rushed  upon  him,  while  he,  pronoun- 
cing the  sacred  name  of  God,  discharged  four  arrows,  which  sent  as 
many  of  the  party  to  perdition.  The  infidels,  now  recurring  to 
stratagem,  cried  out,  Why  are  you  killmg  us  at  such  a  rate  ?  we 


II.]  OP   MOHAMMED.  31 

have  no  design  on  you.  One  of  our  slaves  has  run  away,  and  seeing 
you  at  a  distance,  we  thought  you  were  the  man.  Abdullah,  laugh- 
ing at  this  barefaced  lie,  mounted  his  horse,  and  bow  in  hand,  at- 
tempted to  quit  their  company,  upon  which  they  renewed  the  attack 
with  stones  and  swords ;  but  he  charged  upon  them  like  a  lion,  and 
dashed  a  number  of  them  to  destruction.  Being  closely  beset,  he 
dismounted,  and  putting  his  back  to  a  cliff,  was  worried  by  the  stones 
hurled  at  him,  his  assailants  not  venturing  to  come  hand  to  hand. 

In  these  desperate  circumstances,  Wahab,  the  son  of  Abdaminaf, 
happened  to  enter  the  defile,  but  not  venturing  to  engage  so  many 
he  set  off  for  the  Kabah  and  shouted  among  the  Benee  Hashim,  Kes- 
cue  Abdullah  !  enemies  have  beset  him  in  such  a  ravine.  Instantly 
the  Benee  Hashim  seized  their  swords  and  vaulted  upon  their  un- 
saddled horses,  and  flew  to  the  defile.  As  soon  as  Abdulmutalib 
and  his  party  approached,  he  shouted  to  his  son,  saying,  This  is  the 
interpretation  of  your  dream.  At  this  unexpected  attack  the  Yehoo- 
dees  were  in  utter  despair ;  some  however  fled  to  a  fissure  in  the 
mountain,  where  by  divine  power  a  rock  rolled  down  and  crushed 
them  to  death.  A  few  of  the  party,  who  entreated  that  sufficient 
truce  might  be  granted  to  allow  them  to  settle  their  accounts  at 
Mekkah,  were  spared  immediate  death,  and  having  their  hands  tied 
were  taken  back  to  the  city,  where,  on  their  entrance,  the  people  cast 
stones  at  them  and  cursed  them.  Abdulmutalib  sent  them  to  be 
imprisoned  in  the  house  of  Wahab,  who  had  given  notice  of  their  at- 
tack on  Abdullah. 

Wahab  on  returning  home,  said  to  his  wife,  0  Berah,  I  have  wit- 
nessed a  number  of  things  to-day  respecting  Abdullah  which  I  never 
saw  before  in  reference  to  any  Arab  hero.  God  has  endowed  him 
with  beauty,  elegance  and  Hght  in  a  peculiar  manner,  so  that  his 
equal  has  never  been  seen  or  heard  of.  When  the  Yehoodees  at- 
tacked him,  I  saw  hosts  of  angels  descend  from  heaven  to  give  him 
the  victory.  Go  now,  my  Berah,  to  Abdulmutalib,  and  petition  him 
to  accept  our  daughter  Aminah,  as  a  wife  for  Abdullah,  and  enno- 
ble us  by  the  alliance.  She  replied,  You  know,  my  husband,  that 
all  the  chiefs  of  Mekkah,  and  kings  of  the  surrounding  regions,  have 
aspired  to  such  an  alliance  and  been  refused ;  how  then  will  he  incline 
to  our  daughter  ?  Wahab  rejoined,  I  have  to-day  imposed  a  great 
obligation  on  them  by  informing  of  the  danger  which  beset  Abdullah. 
Possibly  in  consideration  of  that,  they  may  accept  our  daughter. 
When  Berah  entered  the  house  of  Abdulmutalib  he  greeted  her  with 
a  cordial  welcome,  adding.  Your  husband  has  done  us  a  great  favor 
to-day,  and  whatever  you  ask  in  return  shall  be  granted.  She  re- 
plied. My  husband  has  sent  me  to  m.ake  a  very  great  request  of  you, 
no  less  than  to  ask  your  acceptance  of  our  daughter  Aminah  as  a 
wife  for  Abdullah.  We  desire  no  dower,  but  present  her  as  an  offer- 
ing to  you.     Abdulmutalib  looked  at  his  illustrious  son  and  said, 


32  LIFE   AND    RELIGION  [CH. 

Although  you  have  not  accepted  the  daughters  of  kings,  yet  it  is  to 
be  considered  that  this  maiden  is  of  your  own  kindred,  and  there  is 
no  virgin  in  Mekkah  her  equal  in  every  accomplishment  of  mind  and 
person.  Abdullah  modestly  continued  silent,  but  manifested  no 
dislike  to  the  proposed  union,  upon  which  his  father  said  to  Berah, 
Your  suit  is  granted. 

In  the  evening  Abdulmutalib,  accompanied  by  his  son,  visited 
Wahab,  and  while  they  were  all  in  conference  together  discussing  the 
marriao-e,  the  captured  Yehoodees  succeeded  in  freeing  themselves 
from  their  bonds,  and  arming  themselves  with  stones,  furiously  as- 
saulted the  deliberating  chiefs  ;  but  through  divine  power  and  the  mi- 
raculous influence  of  the  symbolic  light  of  prophecy,  the  stone  hurled 
by  each  man  recoiled  on  his  head  and  breast,  and  instantly  the  fierce 
lions  of  heroism  drew  their  swords  and  finished  the  business  by  send- 
in"-  all  those  infidels  to  perdition.  Abdulmutalib  and  Wahab  then 
ao-reed  to  assemble  their  respective  kindred  early  the  next  morning, 
and  conclude  the  alliance  so  auspiciously  begun. 

According  to  arrangement,  Abdulmutalib,  with  his  illustrious 
cousins,  in  elegant  attire,  met  Wahab  and  his  relatives,  and  when  all 
were  assembled,  Abdulmutalib  introduced  the  business  by  rising 
and  chanting  an  ode  of  the  greatest  elegance  and  beauty,  saying,  I 
praise  God  with  thanksgiving  and  praises  which  He  inspires  by  the 
favors  which  He  has  bestowed  upon  us.  He  has  made  us  the  neigh- 
bors of  His  own  house,  inhabitants  of  the  sacred  city,  and  inspired 
love  for  us  in  the  hearts  of  His  servants.  He  has  exalted  us  over 
other  sects,  and  protected  us  from  calamity  and  misfortune.  I  ren- 
der thanks  to  the  Lord  who  has  made  marriage  lawful  to  us  and  for- 
bidden illicit  intercourse.  Now,  be  it  known,  that  our  son  Abdul- 
lah solicits  in  marriage  your  daughter  Aminah,  and  offers  such  a 
marriage  settlement :  do  you  accept  his  proposals,  or  do  you  not  ? 
Wahab  replied,  We  accept  them  ;  to  which  Abdulmutahib  rejoined. 
Be  ye  all  witnesses  of  the  solemn  engagement.  He  then  gave  in 
behalf  of  his  son  a  nuptial  feast  which  lasted  four  days,  to  which  all 
the  people  of  Mekkah  and  its  territories  were  invited. 

After  Abdullah  had  been  long  in  the  married  state  and  the  time 
approached  for  the  sun  of  prophecy  to  rise  and  illumine  the  world, 
the  IMost  High  commanded  Jibnieel  to  proclaim  throughout  the  man- 
sions of  paradise  that  the  arrangements  divinely  decreed  were  finished 
for  the  appearance  of  the  threatening  prophet,  the  illuminating  sun, 
commanding  what  is  right,  and  forbidding  what  is  wrong,  and  sum- 
moning mankind  to  the  way  of  truth.  He  shall  possess  and  impart 
my  faithfulness,  protection  and  mercy  to  my  servants,  for  his  light 
shall  appear  in  the  regions  of  earth.  Whoever  loves  him  shall  find 
joy,  exaltation  and  every  blessing,  and  whoever  is  his  enemy  must 
suffer  the  severest  of  punishments.  His  name  in  heaven  is  Ahmed, 
on  earth  Mohammed,  and  in  paradise  Aboolkasim.    At  this  announce- 


Ill  OF    MOHAMMED.  33 

ment  the  angels  raised  their  voices  in  ascriptions  of  praise,  unity, 
hohness,  and  sovereignty  to  the  Most  High.  The  gates  of  paradise* 
were  opened,  and  the  doors  of  hell  closed.  The  Hoorees*  in  their 
chambers  in  tlie  gardens  of  paradise,  were  in  rapturous  expectation. 
The  birds  inhabiting  the  trees  of  that  celestial  abode  tuned  their 
melodious  notes  in  praise  to  the  Creator  of  all  for  His  infinite  bless- 
ings. 

When  Jibraeel  had  proclaimed  the  glad  tidings  to  the  heavenly 
hosts,  he  descended  to  earth  attended  by  a  thousand  angels,  and  to 
the  bounds  of  the  world  sounded  the  glad  intelligence  of  the  near 
conception  of  the  chosen  one  of  the  Lord  of  mercy.  The^  inhabi- 
tants of  mount  Kaf,t  the  angels  of  the  clouds  and  mountains,  and 
all  creatures  down  to  the  seventh  earth,  were  gladdened  by  the  en- 
rapturing announcement.  Every  one  who  chose  to  love  the  expected 
prophet  received  a  place  in  the  mercy  of  God,  and  every  one  who 
proffered  enmity  to  him  was  deban^ed  the  divine  favor.  The  attend- 
ing angels  bound  the  demons  that  heretofore  had  been  permitted  to 
listen  at  the  doors  of  the  lower  heavens  and  steal  intelligence  from 
those  blissful  abodes,  but  who  were  henceforth  to  be  driven  entirely 
away  by  meteoric  arrows. 

The  following  Friday  afternoon,  being  the  feast  of  Arafat,  Ab- 
dullah and  his  father  went  into  the  wilderness  near  Mount  Arafat, 
whore  at  that  time  no  water  was  known  to  exist.  Suddenly  they 
were  surprised  by  a  stream  pure  as  crystal,  and  while  they  were 
lost  in  amazement  at  the  sight,  a  voice  cried,  0  Abdullah,  drink  of 
this  river.  On  doing  so  he  found  it  colder  than  snow,  sweeter  than 
honey,  and  more  fragrant  than  musk.  As  soon  as  he  was  satisfied 
the  river  vanished  and  left  not  a  trace  behind.  Hereupon  Abdullah 
knew  the  celestial  stream  was  sent  to  prepare  him  to  become  the 
fatlier  of  the  chosen  prophet.  He  quickly  returned  home  and  directed 
Aminah  to  bathe  and  array  herself  in  clean  attire,  as  she  was  soon  to 
become  the  repository  of  the  prophetical  light,  which  was  translated 
to  her  forehead  and  beamed  like  the  reflection  of  the  sun  in  a  mirror. 

*  Note  28.  t  ^ote  29. 


CHAPTER   III. 

Alohammed's  Birth :  Prodigies  and  other  Events  which  attended  it. 

The  uleinas  of  the  imamate,  or  sheeaks,  agree  that  the  hirth  of 
the  prophet  occurred  on  the  seventeenth  day  of  the  month  of  Ra- 
beea-ul-evvel.  Most  of  those  who  dissent  from  this  point  maintain 
that  it  took  place  on  the  twelfth,  but  some  insist  on  the  eighth,  and 
others  on  the  tenth  of  that  month,  while  a  few  declare  it  happened  in 
the  month  of  Ramazan.  Mohammed-bin- Yakoob-Kulanee  says  that 
the  birth  of  the  prophet  was  in  the  year  the  elephant  was  brought  to 
destroy  the  Kabah,  and  forty  years  before  his  assumption  of  the 
prophetical  ofiice.  It  is  said  that  seven  years  of  the  reign  of  An- 
oosheeravan,  who  had  already  reigned  forty-two  years,  remained  at 
the  birth  of  Mohammed,  who  declared  himself  that  he  was  born 
during  the  administration  of  that  just  king.  Abumasher  says  that 
the  star  of  the  prophet  was  in  the  twentieth  degree  of  the  sign 
Capricorn  ;  Saturn  and  Jupiter  were  in  the  Scorpion  ;  Mars  in  his 
own  proper  place  in  Aries;  the  Sun  in  the  riglit  ascension  of  iVries  ; 
Venus  in  Pisces  in  right  ascension  ;  j\iercury  also  in  Pisces;  the 
Moon  in  the  first  part  of  Libra ;  the  head  of  the  Dragon  in  Gemini, 
and  the  tail  in  Sagittarius. 

Aniinah,  tlie  mother  of  the  propliet,  told  Abbas  that  when  the 
pains  of  parturition  came  upon  hei- she  heard  many  voices  having  no 
human  semblance,  and  saw  displayed  a  banner  of  the  silk  of  para- 
dise, mounted  on  a  staff  of  ruby  and  filling  all  the  space  between 
heaven  and  earth.  Light  beamed  from  the  head  of  the  child,  illu- 
minating the  heavens,  by  which,  said  Aminah,  I  saw  the  palaces  of 
Sham*  gleaming' like  flames  of  fire.  I  saw  many  birds  around  me, 
and  a  youth  appeared,  taller,  fairer,  and  more  elegantly  dressed 
than  I  had  ever  seen  before,  who  took  my  son  and  dropped  into  his 
mouth  some  saliva  from  his  own.  He  opened  the  breast  of  the  in- 
fant and  took  out  his  heart,  which  he  likewise  laid  open,  and  extract- 
ed from  it  a  black  diop.  He  then  produced  a  purse  of  green  silk 
containing  a  peculiar  herb,  with  wliich  he  filled  the  holy  heart,  and 
replacing  it  in  the  breast  of  the  child,  drew  his  handover  it,  speak- 

*  Sham  may  here  mean  Damascus,  or  the  reference  may  be  to  all  the  cities 
of  Syria. 


CII.   III.]  LIFE    AND    RELIGION,    ETC.  35 

iiig  at  the  saine  time  to  my  son,  who  replied  to  him  ;  but  I  understood 
nothing  of  the  conversation,  except  the  beautiful  stranger  said  to  the 
infant  prophet,  Remain  in  the  safe  keeping  and  guardianship  of  God. 
Verily,  I  have  filled  thy  heart  with  faith,  knowledge,  mildness,  cer- 
tainty, understanding  and  heroism.  Thou  art  the  best  of  mankind  ; 
happy  is  he  that  obeys  thee,  and  woe  to  him  that  opposes  thee. 
This  mysterious  personage  then  produced  a  white  silk  purse,  and 
taking  from  it  a  signet  ring,  impressed  a  seal  between  the  shoulders 
of  the  child,  and  said,  My  Lord  has  commanded  me  to  breathe  into 
thee  of  the  Buh-ul-Budus.*  He  then  put  upon  the  babe  a  shirt,  say- 
ing, This  is  thy  protection  from  the  calamities  of  the  world.  Such, 
0  Abbas,  concluded  Aminah,  were  the  prodigies  I  saw  with  my  own 
eyes  ;  and  in  relating  the  account  he  added,  I  uncovered  the  proph- 
et's shoulders  and  saw  the  seal  myself. 

Another  tradition  says  three  angels  visited  Aminah,  one  bearing 
a  silver  ewer  and  a  bag  of  musk,  another  a  large  square  basin  of 
emerald,  having  a  pearl  set  in  eac&  corner;  the  principal  personage 
washed  Mohammed  seven  times. 

It  is  related  on  the  authority  of  the  imam  Jafer-e-Saduk,  that 
Iblees  was  at  first  allowed  to  go  up  even  to  the  seventh  heaven  and 
listen  to  the  reports  of  those  blessed  abodes,  but  when  hazret  Eesa 
was  born,  Iblees  was  inhibited  the  three  superior  heavens,  and  on 
the  birth  of  Mohammed  the  demons  were  debarred  them  all,  and 
driven  by  arrows  of  meteoric  fire  from  the  gates  of  those  celestial 
regions.  At  the  birth  of  the  prophet  every  idol  fell  on  its  face,  and 
the  palaces  of  Kesry,  emperor  of  Ajcm,t  trembled,  and  fourteen  of 
the  towers  fell.  Lake  Savah,  which  was  worshipped,  disappeared  ; 
its  site  is  the  salt  plain  near  Kashfim.  The  wady  of  Samavah,  where 
for  a  number  of  years  no  water  had  been  seen,  now  flowed  with  that 
element.  The  sacred  fires  of  Frirs,  which  had  not  been  extinguish- 
ed for  a  thousand  years,  were  quenched  that  night,  on  which,  likewise, 
the  wisest  of  the  Majooseet  ulemas  dreamed  that  a  number  of  stiong 
camels  led  the  horses  of  Arabia  across  the  Dujlah  or  Tigris  into  their 
territory.  The  dome  of  Kesry's  palace  was  cleft  in  two ;  the  palace 
itself  was  inundated  by  an  extraordinary  overflow  of  the  Dujlah.  On 
that  night  a  light  appeared  in  HijAj  J  filling  the  whole  world  and 
moving  eastward.  On  the  august  morning  following,  the  thiones 
of  all  kings  were  found  reversed,  while  through  the  day  they  them- 
selves were  dumb.  The  skill  of  the  soothsayers  departed,  the  magic 
of  sorcerers  ended,  and  between  each  soothsayer  and  his  familiar 
spirit  separation  ensued.  When  the  new-born  prophet  was  brought 
to  Abdulmutalib,  he  laid  him  in  his  lap,  saying,  I  render  thanks- 
giving and  praise  to  the  Lord,  who  has  given  me  this  dear  son, 

*  Holy  Spirit.  f  Persia.  X  Magian. 

§  A  district  of  Arabia,  including  Mekkah. 


36  LIFE    AND    RELIGION  [CH. 

endowed  with  preeminence  over  all  other  infants.  He  then  implor- 
ed protection  tor  him  in  the  name  of  the  founders  of  the  Kabah,  and 
chanted  several  odes  relating  to  the  exalted  rank  of  the  prophet. 

At  Mohannned's  birth,  Shaytan  shrieked  among  his  infernal 
children,*  who  drew  near  to  incpiire  what  new  curse  had  befallen 
him.  Woe  to  you  !  he  cried  ;  throughout  this  night  I  have  observed 
momentous  changes  in  the  heavens  and  earth.  Some  great  event 
must  have  transpired  on  earth,  unparalleled  since  the  ascension  of 
Eesa  to  heaven  ;  fly  to  discover  what  it  is.  The  subordinate  fiends 
flew  in  all  directions,  on  their  infernal  errand,  but  returned  with- 
out making  any  discovery  to  satisfy  the  doubts  of  Shaytan,  who  then 
undertook  the  matter  himself,  glided  down  to  earth,  and  sought  far 
and  wide  around,  till  at  last,  coming  to  Mekkah,  he  found  the  sacred 
place  encircled  by  a  host  of  angels,  who  repelled  him  with  a  shout. 
He  then  assumed  the  form  of  a  sparrow  and  entered  the  city,  but 
Jibraeel  detected  him  in  this  disguise,  and  sternly  said,  Begone, 
accursed  !  He  replied,  Allow  me  only  to  ask  what  has  occurred  on 
earth  the  past  night.  Jibraeel  answered,  Mohammed,  the  best  of 
the  prophets,  is  born.  Have  I  any  portion  in  him  ?  inquired  the 
fiend.  No,  said  Jibraeel.  But  have  I  no  portion  in  his  sect  ?  add- 
ed the  evil  spirit.  Yes,  replied  the  archangel,  upon  which  Iblees 
professed  himself  satisfied,  and  departed. 

It  is  related  that  Lays-bin-Sad  asked  Kab-ul-Akbar,  in  the  pres- 
ence of  IMaveeah,  what  he  knew  respecting  the  birth  of  the  asylum 
of  prophecy.     He  declared  that  he  had  read  seventy-two  books  that 
had  been  sent  down  from  heaven,  in  which  number  was  the  book  of 
Danyabt  and  that  all  of  them  mentioned  the  birth  of  Mohammed  and 
1  his  family,  and  that  the  angels  had  never  been  sent  down  to  attend 
1  the  birth  of  a  prophet,  except  at  the  advent  of  Eesa  and  Mohammed. 
'.Moreover  the  pavilions  of    paradise  were  never  pitched  for  a  wo- 
man, save  Maryami  and  Aminah ;  nor  was  an  angel  ever  sent  to 
iguard  a  woman  during  her  pregnancy,  except  the  mother  of   Christ 
and  the  mother  of  jMohammed. 

On  the  night  of  Aminah 's  conception  a  voice  proclaimed  through- 
out the  seven  heavens,  the  glad  tidings,  which  were  reechoed 
through  all  tlie  earths  and  seas,  and  communicated  to  all  creatures. 
And  on  the  night  of  his  birth,  seventy  thousand  palaces  of  ruby,  and 
sefenty  thousand  palaces  of  pearl,  were  built,  all  of  which  were  nam- 
ed Palaces. of  the  Birth.  The  paradises  were  all  adorned  on  the  occa- 
sion, a  voice  proclaiming  through  them,  Rejoice,  for  the  prophet,  thy 
friend,  is  born.  At  this  announcement  paradise  laughed,  and  will 
continue  to  laugh  till  the  judgment  day.  And  I  have  heard,  said 
Kab,  that  the  monstrous  fish  called  Tamoosa,  chief  of  all  that  swim 
the  sea,  having  seven  hundred  thousand  tails,  and  on  whose  back 

*  Note  30.  t  ^ote  31.  I  The  Virgin  Mary. 


Ill-]  OF    MOHAMMED.  37 

the  same  number  of  bullocks  walk  up  and  clown,  each  larger  than 
this  world  and  having  seventy  thousand  horns  of  emerald,  of  which 
cattle,  Tamoosfi,  on  account  of  his  immensity,  is  unconscious — this 
imperial  fish  at  the  birth  of  Mohammed  was  so  agitated  with  joy,  that 
had  not  the  Most  High  quieted  him,  he  would  surely  have  overturned 
the  earth. 

Every  mountain  on  that  joyful  morn  echoed  the  glad  tidings  to 
oAer  mountains,  all  joining  in  the  chorus,  There  is  no  God  but 
God  !  and  humbling  themselves  before  Mount  Abukubays,  in  honor 
of  .Mohammed.  The  trees  testified  their  joy,  and  ascribed  glory  to 
God.  Seventy  colunms  of  light  were  erected  in  heaven  and  earth, 
each  of  a  ray  totally  different  from  the  others.  When  the  joyful 
tidings  were  reported  to  the  soul  of  Adam,  his  beauty  augmented 
seventy  fold,  and  the  bitterness  of  death  passed  utterly  tt-om  his 
taste.  The  fountain  of  Koser,  in  paradise,  was  agitated  and  threw 
out  from  its  bosom  seventy  thousand  palaces  of  pearl  and  ruby,  as  an 
offering  at  the  birth  of  Mohammed.  Shaytan  was  chained  and  close- 
ly imprisoned  forty  days  in  a  tower,  and  his  seat  was  submerged  the 
same  period  in  water.  All  idols  on  earth  were  inverted,  and  great 
were  their  wailings  and  lamentations.  A  voice  from  the  Kabah  pro- 
claimed,^ 0  ye  Koraysh,  to  you  the  giver  of  glad  tidings  is  come, 
he  who  inspires  fear  of  punishment :  his  is  everlasting  honor  and 
great  advantage,  and  he  is  the  seal  of  the  prophets. 

I  have  learned  likewise  from  the  books,  continued  Kab,  that  his 
fiimily,  next  to  him,  are  the  best  of  mankind,  and  divine  punish- 
ment will  not  overwhelm  our  race,  while  one  of  them  remains  on 
earth.  But  who  are  his  family?  demanded  Maveeah.  The  learned 
man  replied.  They  are  the  sons  of  Fatimah.  At  this  declaration 
Maveeah  frowned,  bit  his  lip,  and  thrust  his  hand  in  his  beard,  while 
Kab  added,  I  know  the  excellencies  of  those  two  sons  of  the  prophet 
who  are  destined  to  be  martyred  by  the  worst  of  God's  creatures. 
But  who  will  do  the  deed  ?  said  Maveeah.  A  man  of  the  Koraysh, 
replied  Kab  :  on  which  the  tyrant  immediately  broke  up  the  assem- 
bly. 

It  is  related  from  the  imams,  Mohammed  Baker  and  Jafer-e- 
Saduk,  that  on  the  iiight  of  the  birth,  Abdulmutalib  was  sleeping 
near  the  Kabah,  which  suddenly  he  saw  elevated  in  the  air,  upon 
which  he  made  a  religious  prostration.  The  Kabah  returning  to  its 
position  sounded  out,  Allah  akbar !  the  Lord  of  Mohammed  the 
chosen,  and  my  Lord,  now  sanctifies  me  from  the  defilement  of  idola- 
ters ;  at  which  the  idols  trembled  and  fell  on  their  faces.  Presently, 
continued  Abdulmutalib,  I  saw  all  the  flowls  of  the  air  collected  at  the 
Kabah,  and  the  mountains  near  it  elevated.  I  saw  a  white  cloud 
overshadowing  the  house  of  Aminah,  and  ran  thither  and  inquired  of 
her  if  I  was  dreaming  or  awake  :  she  assured  me  of  the  latter,  upon 
which  I  asked  what  had  become  of  the  light  which  previously  graced 


38  LIFE   AND    RELIGION  [CH. 

her  forehead.  She  replied,  It  rests  on  the  son  I  have  brought  forth, 
and  wlioin  some  birds  have  taken  away,  and  on  account  of  whose  birth 
this  cloud  is  spread  over  me.  I  ordered  her  to  produce  her  son 
that  I  might  see  him.  She  replied,  Those  that  have  taken  him  away 
will  not  let  you  see  him  for  three  days.  I  drew  my  sword  and 
threatened  to  kill  her  unless  she  produced  him,  when  she  said, 
He  is  in  the  chamber ;  but  when  I  attempted  to  enter,  a  man  came 
out  and  ordered  me  to  return,  saying,  Not  one  of  the  children  of 
Adam  shall  see  him  till  all  the  angels  have  paid  him  reverence.  It 
is  moreover  declared  that  the  prophet  was  born  circumcised. 

From  Xly,  the  commander  of  the  faithful,  it  is  related  tliat  the  idols 
which  were  in  the  Kabah  fell  on  their  faces  when  the  prophet  was 
born,  and  a  voice  proclaimed  from  heaven,  Truth  is  revealed  and 
error  is  annihilated.  The  whole  world  was  illuminated  on  that  night, 
and  every  stone  and  clod  and  tree  laughed  for  joy,  and  all  thing^ 
in  heaven  and  earth  uttered  praise  to  God.  Shay  tan  fled,  crying, 
The  best  and  dearest  of  creatures  is  Mohammed. 

From  the  imam  Moosfi,  it  is  related  that  when  the  prophet  was 
born  he  placed  his  left  hand  on  the  ground,  and  raising  his  right 
hand  toward  heaven,  declared  the  doctrine  of  the  divine  unity.  Such 
light  shone  from  his  mouth  that  the  people  of  Mekkah  saw  the  houses 
of  13usray,  the  red  dwellings  of  Yemen,  and  the  white  palaces  of 
of  Istakhar,  with  their  environs.  The  whole  earth  was  so  excessive- 
ly illuminated  that  Jins  and  human  beings  and  demons  feared,  all 
believing  some  marvellous  event  had  transpired  on  earth.  Host 
after  host  of  the  an2;els  was  seen  descending;  and  ascendino;  with 
ascriptions  of  praise  and  glory  to  (lod,  while  the  stars  were  thrown 
into  commotion  and  precipitated  from  their  spheres. 

Sharan-bin-Jibraeel,  in  the  book  entitled  Fazaeel,  or  Excellencies, 
relates  that  when  a  month  had  elapsed  from  the  conception  of  the 
prophet,  mountains  and  trees,  heavens  and  earths,  echoed  the  glad 
tidings  to  each  other.  At  this  time  Abdulmutalib  and  Abdullah 
left  for  Medeenah,  and  fifteen  days  afterwards  the  father  of  the  proph- 
et departed  this  life  in  the  mercy  of  God.  After  two  months  from 
the  conception  had  passed,  the  Most  High  commanded  an  angel, 
who  proclaimed  through  heaven  and  earth  the  orderto  pronounce  bene- 
dictions on  Mohammed  and  his  posterity,  and  implore  pardon  for  his 
sect.  When  three  months  had  expired,  a  person  named  Abukaha- 
fah  happened  to  be  returning  from  Sham,  and  on  approaching 
IMekkah  his  camel  placed  her  head  on  the  ground  and  made  a  reli- 
gious prostration.  The  man,  not  understanding  the  act,  struck  the 
animal  with  a  stick,  saying,  I  never  saw  such  a  camel  before.  Di- 
rectly a  voice,  calling  him  by  name,  said.  Smite  her  not ;  do  you  not 
perceive  that  every  creature  except  mankind  is  prostrate  in  adora- 
tion, and  rendering  praise  to  God  that  three  months  have  passed 
from  the  conception  of  the  untaught  prophet  ?     You  will  soon  behold 


III.]  OF    MOHAMMED.  89 

him  ;  woe,  then,  to  the  worshippers  of  idols  on  account  of  his  sword 
and  the  swords  of  his  companions. 

And  thus  each  successive  month  was  marked  by  some  prodigy, 
till  the  ninth  month  was  expiring,  when  the  Most  High  commanded 
angels  from  all  the  heavens  to  descend  to  earth.  Ten  thousand  of 
the  angelic  hosts  accordingly  came  down,  each  bearing  a  lamp  of 
light  unfed  by  oil.  On  every  lamp  was  written  the  kaleraah*  or 
creed.  There  is  no  God  but  God ;  Mohammed  is  the  apostle  of  God. 
In  this  bright  array  the  angels  encircled  the  sacred  city.  When 
Aminah's  full  period  had  expired,  she  said  to  her  mother  Berah,  I 
wish  to  enter  my  chamber,  and  weep  for  the  death  of  my  husband, 
and  pour  the  waters  of  sorrow  on  the  fires  of  grief  consuming  iny 
heart.  Let  no  one  come  to  interrupt  me.  Her  mother  replied  that 
it  was  most  proper  to  weep  for  such  a  husband,  and  to  forbid  griev- 
ing over  such  a  calamity  would  be  the  crudest  tyranny. 

Aminah  then  repaired  to  her  chamber,  lighted  her  candle,  and 
while  she  was  indulging  in  sighs  fervid  enough  to  have  kindled  the 
house  itself  into  a  blaze,  suddenly  she  was  seized  with  the  pangs 
of  parturition.  She  rose  to  open  her  door,  but  unable  to  accomplish 
that  object,  sat  down  in  great  fear  at  being  alone  in  such  circum- 
stances. Presently  the  roof  of  the  house  opened,  and  four  Hoorees 
descended  into  her  chamber,  which  became  brightly  illuminated  by 
their  radiant  countenances.  These  tender  virgins  of  paradise  soothed 
the  fears  of  Aminah,  and  declared  they  had  come  to  attend  her. 
They  seated  themselves  one  before,  another  behind,  and  the  remain- 
ing two  on  each  side  of  Aminah,  who  presently  swooned,  and  on  her 
recovery  found  the  infant  prophet  in  the  attitude  of  religious  pros- 
tration, with  his  luminous  forehead  on  the  floor,  and  with  his  sig- 
nal finger  pointing  to  heaven,  while  he  pronounced,  There  is  no 
God  but  God.  This  illustrious  birth  occurred  near  dawn,  on 
Friday  morning,  on  the  seventeenth  day  of  Rabeea-ul-evvel, 
seven  thousand  nine  hundred  years,  four  months  and  seven  days 
from  the  death  of  Adam  ;  or,  according  to  another  statement,  it  was 
nine  thousand  nine  hundred  years,  four  months,  and  seven  days  from 
the  decease  of  the  father  of  mankind.  Aminah,  on  surveying  the 
young  prophet,  found  him  pure  and  clean,  his  eyelids  stained  with 
surmah,t  and  lidit  beamino;  from  his  face. 

Iblees,  after  learning  what  had  transpired,  assembled  his  offspring 
and  cast  dust  on  his  head,  crying,  Since  my  creation  no  calamity 
like  this  has  befallen  me  ;  a  son  is  born  whom  they  call  Mohammed- 
bin- Abdullah.  He  will  destroy  idolatry,  and  require  men  to  wor- 
ship God  in  the  unity  of  His  being.  Hereupon  the  whole  infernal 
crew  cast  the  dust  of  degradation  on  their  heads,  and  fled  to  the 
fourth  sea,  where  they  wept  forty  days. 

*  Note  32.  t  Note  33. 


40  LIFE    AND    RELIGION  [CH. 

Meanwhile  the  Hoorees,  having  wrapped  the  infant  apostle  in  gar- 
ments of  paradise,  returned  to  heaven  announcing  the  joyful  event, 
upon  which  Jibraeel  and  Meekueel  descended  in  the  form  of  two 
youths  to  the  chamber  of  Aminah,  to  bathe  the  child,  observing  to 
his  mother  that  they  did  not  perform  this  ceremony  to  cleanse  him 
from  defilement,  for  he  was  already  clean  and  pure,  but  only  to 
increase  his  lustre.  They  then  perfumed  him  with  the  atr  of  para- 
dise, when  suddenly  at  the  door  of  that  sacred  retreat  the  sound  of 
mingled  voices  arose,  and  Jibrueel  said,  The  angels  of  the  seven 
heavens  have  come  to  salute  the  last  prophet  of  time.  By  divine 
power  the  chamber  became  enlarged,  and  host  after  host  of  an- 
gels entered,  saying  —  as-salam*  alaykil !  ya  Mohammed:  as- 
salam  alayka  !  ya  Mahmood  :  as-salam  alayka  !  ya  Ahmed  :  as-salam 
alayka  I  ya  Hatnid. 

When  a  third  of  the  night  had  passed,  Grod  commanded  Jibraeel 
to  j^lant  four  banners  on  Mount  Kaf,  Abukubays,  the  Kabah,  and 
at  J3ayt-ul-31ukaddes.t  These  banners  were  adorned  with  inscrip- 
tions relating  to  the  unity  of  God,  and  the  apostleship  of  Mohammed. 
From  Mount  Abukubays  an  angel  called  on  tlie  people  of  Mekkah 
to  believe  in  God  and  His  prophet.  A  cloud  overshadowed  the 
Kabah,  showering  down  saffron,  musk  and  amber.  On  that  night, 
under  the  name  of  the  prophet,  in  every  Torat,  Injeel  and  Zaboorj 
in  the  world,  a  drop  of  blood  appeared,  signifying  that  he  would  be 
a  prophet  armed  with  the  sword.  And  on  the  altar  of  every  monas- 
tery and  herruit's  cell  was  written,  Know  that  the  untaught  prophet  is 
born.  Aminah  left  her  cliamber  and  told  lier  father  and  mother  the 
event  she  had  experienced,  and  the  wonders  she  had  witnessed. 

The  Most  High  sent  a  tent  of  the  white  brocade  of  paradise  for 
the  accommodation  of  the  child,  and  on  it  was  written,  In  the  name 
of  God  the  compassionate,  the  merciful !  0  prophet,  you  are  sent 
as  a  witness  and  a  giver  of  glad  tidings,  an  apostle  of  God,  to  call 
men  to  Him  through  His  power,  being  a  radiant  lamp  enlightening  the 
way.  The  tent  remained  forty  days,  when  a  person  taking  hold  of 
it  with  a  greasy  hand,  it  ascended  on  high.  If  the  accident  had  not 
occurred  it  would  have  remained  till  the  judgment  day. 

When  the  Koraysh  chiefs  and  the  Benee  Hashim  saw  the  prodi- 
gies attending  the  birth  of  Mohannned,  they  went  to  Habeeb,  a  monk, 
and  told  him  what  had  occurred.  He  remarked,  You  know  that  my 
religion  is  different  from  yours  ;  yet  I  will  tell  you  the  truth,  whether 
you  receive  it  or  not.  These  signs  denote  that  the  prophet  will  soon 
arise  whose  description  I  have  read  in  the  divine  books.  He  will 
destroy  idolatry  and  call  mankind  to  the  worship  of  one  God.  All 
kings  and  tyrants  shall  serve  him.  Woe  to  the  infidel,  rebellious 
people  on  account  of  his  sword,  spear,  and  arrow.     Whoever  believes 

*  Note  34.  t  Jerusalem.  %  Pentateuch,  Gospel,  and  Psalter. 


III.]  OF    MOHAMMED.  41 

in  liim  shall  find  salvation  ;  whoever  disbelieves  in  him  ensures  his 
own  destruction. 

Abdulmutalib,  who  had  visited  the  prophet  soon  after  his  birth 
and  found  him  eloquently  ascribing  praise  and  glory  to  the  Most 
High,  on  the  second  day  carried  him  to  the  Kabah,  where  the  babe 
pronounced  these  words,  In  the  name  of  Clod  and  by  God  !  to  which 
through  divine  power  the  Kabah  responded,  Peace  be  upon  thee,  O 
Mohammed,  the  mercy  and  blessing  of  God  be  upon  thee  !  and  a 
voice  proclaimed,  Truth  has  come  and  error  is  annihilated. 

On  the  third  day  the  venerable  grandfather  bought  a  cradle  for 
the  illustrious  infant,  made  of  black  reeds  inlaid  with  ivory,  chased 
with  ruddy  gold  and  adorned  with  costly  jewels,  having  a  covering 
of  white  silk  brocade  woven  with  gold.  A  string  of  pearls  and  va- 
rious jewels  were  suspended  from  the  top  of  the  cradle,  in  the  custo- 
mary manner  of  amusing  infants.  And  whenever  Mohammed  awoke, 
on  that  string  of  jewels,  as  a  rosary,  he  repeated  the  praises  of  the 
Most  High. 

Four  days  after  the  birth,  Sawad-bin-KArib,  a  man  celebrated 
among  the  Arabs  for  his  knowledge,  came  to  congratulate  Abdul- 
mutalib and  see  the  child  of  whom  he  had  heard  many  marvellou& 
accounts.  On  going  to  the  house  of  Aminah  they  were  informed 
that  he  was  asleep.  When  the  cover  of  the  cradle  was  removed  to 
gratify  them  with  a  sight  of  the  wonderful  babe,  such  lightning, 
gleamed  from  his  blessed  countenance  that  the  roof  of  the  house  was 
cloven  by  it,  and  the  visitors  drew  their  sleeves  over  their  dazzled 
eyes.  Sawad  fell  powerless  at  the  feet  of  the  intercessor  at  the 
judgment,  and  called  Abdulmutalib  to  witness  that  he  beheved  in 
the  child,  and  in  whatever  he  should  afterwards  proclaim  from  the 
Creator  of  mankind.  He  then  kissed  the  blessed  face  of  the 
prophet,  and  departed. 

In  a  month  after  his  birth,  every  one  who  saw  Mohammed  sup- 
posed him  to  be  a  year  old.  The  voice  of  praise  and  adoration 
of  the  Most  High  was  continually  heard  from  his  cradle.  When  he 
had  completed  his  second  month  the  father  of  Aminah  died. 

The  author  of  the  book  of  Anvar  relates  that  at  the  epoch  of  the 
prophet's  birth,  there  were  living  in  the  country  of  Yemamah  two 
celebrated  soothsayers,  Eabea-bin-Mazan,  surnamed  Satah;*  and 
Vashek-bin-Brdielah,  of  Yemen.  Satah  was  a  wonderful  creature, 
for  the  Most  High  had  made  him  a  body  of  flesh,  destitute  of  bones 
except  the  skull.  He  was  rolled  up  like  a  garment,  and  then  un- 
rolled and  laid  on  a  mat.  He  surveyed  the  heavens  almost  inces- 
santly, taking  very  little  sleep. 

He  was  transported  in  a  basket  to  the  presence  of  kings  who  wish- 
ed to  consult  him,  and  he  disclosed  to  them  secrets  and  revealed  fu- 

*  Note  35. 


42  LIFE    AND    RELIGION  [CH. 

ture  events.  He  was  accustomed  to  he  laid  in  a  recumbent  posture 
on  his  back,  and  was  motionless  in  all  his  members  except  his  tongue 
and  eyes.  One  niglit  he  was  as  usual  studying  the  heavens,  when 
suddenly  he  beheld  lightnings  gleaming  around  the  whole  horizon. 
The  stars  were  in  a  blaze,  and,  sending  up  columns  of  smoke,  rushed 
from  their  spheres,  dashing  against  each  other  and  falling  to  the  earth. 
Satah  quaked  with  fear  at  the  awful  spectacle.  The  next  night  he 
ordered  bis  servants  to  carry  him  to  the  summit  of  a  high  mountain, 
where  he  gazed  all  round  the  heavens.  Soon  a  great  light  shone 
forth  which  encompassed  the  heavens  and  filled  the  whole  horizon, 
upon  which  he  ordered  his  servants  to  carry  him  down  from  the 
mountain,  saying  that  his  mind  was  overwhelmed  by  the  prodigies 
he  had  witnessed,  expressing  his  belief  that  his  death  was  near,  and 
that  the  advent  of  the  prophet  of  the  Benee  Hashim  would  soon 
take  place.  The  next  morning  he  assembled  his  relatives  and  friends 
and  announced  to  them  that  some  wonderful  event  was  about  to 
transpire.  He  then  wrote  to  astrologers  in  different  quarters  to 
make  inquiries  about  the  prodigies  that  had  appeared,  and  among 
the  rest  sent  a  letter  to  Yashek,  who  returned  answer  that  his  obser- 
vations corresponded  with  those  of  Satah. 

Among  other  distinguished  persons,  Satah  wrote  to  Zarka,  queen 
of  Yemen,  wisest  of  the  astrologers  in  that  country,  and  who  excelled 
all  her  people  in  magic.  Her  eyes  were  so  penetrating  and  far 
sighted,  that  she  could  see  to  the  distance  of  three  days'  journey*  as 
distinctly  as  other  people  view  objects  close  at  hand.  If  an  enemy 
laid  any  hostile  plot  against  her,  she  had  already  several  days  pre- 
viously forewarned  her  people  of  it,  saying,  Such  a  foe  will  plan  an 
attack  on  you  ;  so  that  her  subjects  easily  frustrated  any  design  upon 
them.  Satah  despatched  his  servant  to  the  wonderful  queen,  and 
when  the  messenger  was  yet  three  days  distant,  Zarka  said  to  her 
friends,  I  see  a  horseman  coming,  who  has  a  letterf  in  his  turban. 
When  the  messenger  arrived  and  delivered  the  letter  to  Zarka,  she 
said.  You  are  the  bearer  of  ugly  news  :  Satah  inquires  about  the 
gleaming  lights  ;  by  the  Lord  of  the  Kabah,  I  declare  these  portend 
death,  and  children  left  orphans,  for  among  the  sons  of  vUxlaminaf 
will  undoubtedly  arise  the  prophet  Mohammed.  She  then  wrote 
Satah  that  the  signs  attending  the  prophet  of  the  Benee  Hashim 
were  such  as  he  had  described,  and  directed  him  on  receiving  her 
letter  to  rouse  himself  from  his  sloth,  and  go  with  all  speed  to  Mek- 
kah,  whither  she  also  would  repair,  that  they  might  discover  the 
truth  of  the  portentous  signs,  and,  if  possible,  extinguish  the  pro- 
phetical light  before  it  would  burst  forth  on  the  world. 

On  receiving  the  queen's  letter,  Satah  wept  aloud,  and  started 
immediately  for  the   sacred  city,  saying  to  his  friends,  I  go  to  the 

*  About  60  miles.  t  Note  36. 


III.]  OF   MOHAMMED.  43 

lighted  fire  ;  if  I  am  able  to  extinguish  it,  I  will  return  to  you  ;  if 
not,  this  is  our  last  farewell,  for  I  shall  go  to  Sham  to  die. 

On  approaching  Mekkah  he  was  met  by  Abujahl,  Shaybah,  Atabah, 
and  a  crowd  of  the  Koraysh,  who  came  out  to  welcome  him  to  the  city, 
and  who  addressed  him,  saying.  You  have  not  come  except  on  im- 
portant business ;  and  whatever  you  want  shall  be  granted.  Satah 
replied,  May  God  bestow  a  blessing  on  you  all.  I  have  no  favor  to 
ask  of  you,  but  have  come  to  tell  you  the  past  and  future,  by  divine 
revelation.  Where  are  the  illustrious  chiefs,  the  sons  of  Abdami- 
naf  ?  I  have  come  to  announce  to  them  the  glad  tidings  of  the  prophet, 
the  radiant  moon  that  will  soon  shine  forth.  Where  are  Abdulmu- 
talib  and  his  lion-like  sons  ?  On  hearing  this  address,  the  Koraysh 
were  displeased,  and  left  the  great  magician. 

Abutrdib,  and  the  other  sons  of  Abdulmutalib,  visited  Satah  while 
he  was  sitting  by  the  Kabah,  and  in  order  to  prove  his  knowledf^e 
agreed  not  to  tell  him  their  family.  Abutalib  delivered  his 
sword  and  spear  to  Satah's  servant,  and  before  the  man  had  time 
to  tell  his  master  the  fact,  the  young  chiefs  presented  themselves  be- 
fore the  old  magician,  who  inquired  of  what  Arab  tribe  they  were. 
Abutalib,  dissembling,  said,  We  are  of  the  Benee  Jamah.  Put 
your  hand  on  my  face,  noble  chief,  said  Satah.  On  his  doing  so, 
the  magician  declared  by  the  Lord  of  mysteries,  that  Abutalib"  was 
the  man  who  had  given  his  sword  and  spear  to  his  servant,  and  that 
from  him  and  his  brother  the  most  excellent  offspring  would  proceed  ; 
that  they  were  descendants  of  the  illustrious  Hashim  ;  that  Abutalib 
was  the  uncle  of  the  plenipotentiary  prophet,  and  bade  them  not 
conceal  their  lineage,  for  he  knew  it  well. 

Abutalib  in  astonishment  replied,  0  Shaykh,*  you  have  disclosed 
the  truth.  Now  tell  us  what  will  occur  in  our  own  time  affecting 
ourselves.  Satah  said,  I  declare  by  the  everlasting  Lord,  Him  who 
sustains  the  heavens  without  pillars,  by  the  Unity  of  the  supreme 
eternal  One,  that  a  son  will  soon  be  born  to  Abdullah,  who  will  im- 
part religious  guidance  to  men,  lead  them  in  the  way  of  truth, 
righteousness  and  goodness,  and  who  will  destroy  idols  and  their 
worshippers.  Li  these  achievements  he  will  have  an  illustrious 
coadjutor  in  the  person  of  his  cousin,  whose  father  you,  Abutalib, 
will  doubtless  be.  The  Benee  Hashim  then  desired  Satah  to  des- 
cribe the  prophet  he  was  predicting.  The  magician  continued,  Listen 
to  a  word  of  truth.  An  illustrious  person,  an  apostle  from  the  Lord 
of  glory,  will  soon  arise,  whom  the  tongue  of  Satah  is  unable  ade- 
quately to  describe.  He  is  of  a  medium  and  agreeable  stature,  with 
a  round  head,  and  a  mark  between  his  shoulders.  He  will  wear  a 
burden,  and  his  prophetical  office  will  continue  till  the  judgment 
day.    He  will  be  chief  of  the  people  of  Tahamah.    In  the  dark,  light 

*  Note  37. 


44  LIFE   AND   RELIGION  [CH. 

will  beam  from  his  forehead,  and  when  he  smiles  the  lustre  of  his 
teeth  will  illumine  the  world.  A  person  of  such  perfection  has  never 
yet  walked  the  earth.  His  discourse  is  charming,  and  in  devotion 
and  abstinence  from  evil  he  is  unequalled.  He  is  not  proud  and  im- 
perious. He  will  always  speak  the  truth,  and  give  a  correct  answer 
to  those  that  interrogate  him.  His  birth  will  be  legitimate  and  pure, 
free  from  every  ancestral  taint.  He  will  be  the  mercy  of  the  uni- 
verse, and  by  his  light  the  world  will  be  illuminated.  To  believers 
he  will  be  benevolent,  and  to  his  companions,  kind.  His  name  is 
conspicious  in  the  Torfit  and  Tnjeel.  He  is  the  succorer  of  all  in 
affliction,  and  renowned  for  his  generosity.  His  name  in  heaven  is 
Ahmed,  and  on  earth  Mohammed.  Abutfdib  then  asked  Satah  to 
describe  the  person  he  had  mentioned  as  coadjutor  of  the  prophet. 
The  magician  continued,  He  will  be  an  illustrious  chief,  a  lion  hunt- 
ing lions,  and  the  leader  of  those  that  do  well.  He  will  take  ven- 
geance on  infidels,  and  make  those  who  associate  creatures  with  the 
Creator,  taste  the  cup  of  death.  His  attack  will  turn  a  lion's  gall  to 
water.  He  will  shout  the  name  of  the  Lord  in  battle.  He  will  be 
the  Vizeer*  of  Mohanmied,  after  whom  he  will  be  emeert  of  the 
sect.  His  name  in  the  Torfit  is  BiryCi,  and  in  the  Injeel,  Hyu,! 
and  among  his  own  people,  Sly. 

After  a  moment's  deep  reflection,  Satah  told  Abutfdib  to  put  his 
hand  again  on  his  face,  on  which  he  groaned  and  said.  Take  the 
hand  of  your  brother  Abdullah  and  rejoice  in  the  high  destiny  allotted 
you,  for  Mohammed  is  your  nephew,  and  My  your  son.  Abdutfdib 
was  delighted  at  these  predictions,  which  soon  circulated  through 
Mekkah.  Abujahl  said,  This  is  the  first  calau]ity  which  the  Benee 
Hflshim  have  occasioned  us.  Abutalib  addressed  the  Koraysh  in 
behalf  of  himself  and  x\bdullah,  exhorting  them  to  banish  folly  from 
their  hearts,  and  regard  the  words  of  Satah.  He  then  took  the 
magician  home  and  entertained  him  with  the  greatest  respect  and 
hospitality.  Meanwhile  the  fire  of  envy  kindled  to  a  blaze  in  the 
bosom  of  Abujahl,  who  soon  collected  around  himself  a  company  of 
like  sentiments,  whom  Abutfdib  declared  he  would  disperse,  and 
approached  them  for  that  purpose.  One  of  the  party  addressed  him 
in  a  friendly  manner,  saying  there  was  no  doubt  of  his  advance  in 
rank  and  honor,  that  the  fome  of  his  many  excellencies  had  already 
filled  the  world,  but  that  it  was  very  wonderful  a  man  of  his  wisdom 
should  listen  to  a  soothsayer  who  was  a  very  fountain  of  satanic  lies. 
Bring  him  out  to  us  again,  that  we  may  put  him  to  some  proof,  and 
ascertain  the  truth  or  falsehood  of  his  declarations. 

Abutfdib  ordered  Satah  to  be  brouglit  to  the  assembly ;  when  laid 
on  the  ground  he  severely  rebuked  the  Koraysh  for  giving  the  lie  to 
Ms  predictions  respectmg  the  speedy  advent  of  a  prophet,  and  added, 

*  Note  38.  t  Note  39.  +  Note  40. 


III.]  OF    MOHAMMED.  45 

Verily,  I  am  far  from  being  gratified  at  his  coming,  for  his  birth 
will  be  followed  by  the  abolition  of  astrology,  when  life  will  be  weary 
to  Satah.  If  you  wish  to  see  ray  predictions  verified,  bring  hither 
yonr  mothers  and  wives,  and  I  will  show  wonders  among  you.  They 
said  to  him.  Perhaps  you  understand  mysteries:  no,  he  replied,  but 
I  have  familiarity  with  Jins  that  hear  the  news  from  the  angels  and 
relate  it  to  me. 

The  women  of  Mekkah  were  then  assembled  in  the  mesjid,  with 
the  exception  of  Aminah  and  Fatimah,  who  were  prohibited  from  at- 
tending by  their  husbands,  Abdullah  and  Abuttdib.  Satah  then 
directed  the  men  and  women  to  be  separated,  and  the  latter  to  come 
near  him,  when,  after  looking  upon  them,  he  continued  some  time 
silent,  and  on  being  urged  to  speak,  looked  toward  heaven  and  said, 
I  make  oath  that  two  of  your  women  are  not  here,  one  of  whom  is 
now  pregnant  with  a  son  who  will  lead  men  in  the  way  of  salvation 
and  be  named  Mohammed,  and  the  other  will  in  due  time  conceive 
the  king  of  the  faithful,  and  sayyid*  of  all  the  successors  of  the  proph- 
ets and  of  their  wisdom.  Arainah  and  Fatimah  were  now  called, 
upon  which,  Satah  signed  to  the  former  and  cried,  Verily,  this  is 
the  one  pregnant  with  the  chosen  prophet,  and  he  appealed  to  her 
if  she  was  not  in  that  condition,  to  which  she  replied  in  the  afiirma- 
tive.  Satah  rejoined.  Now  my  certainty  is  made  more  sure.  You 
are  the  best  of  Arab  or  Ajemeef  women,  and  destined  to  be  the 
mother  of  the  best  of  creatures  who  will  destroy  every  idol.  Woe 
to  the  idolatrous  Arab  !  Already  I  see  his  opposers  slain  and  fallen 
in  the  dust.  Happy  he  who  acknowledges  him  and  believes  in  his 
apostleship,  for  his  kingdom  and  sovereignty  will  extend  through  the 
length  and  breadth  of  the  earth.  The  magician  then  turned  toward 
Fatimah,  shreiked  and  swooned.  On  recovering  he  wept  profusely 
and  said,  Verily,  Fatimah,  the  daughter  of  Asad,  is  the  future 
mother  of  an  imam  who  will  break  idols  in  pieces,  of  an  emeer 
who  will  dash  heroes  in  the  dust  of  destruction,  whose  under- 
standing is  in  nothing  superficial,  and  before  whom  no  cham- 
pion will  be  able  to  stand.  He  is  the  unique  horseniian,  the 
lion  of  Grod,  surnamed  the  commander  of  the  faithful,  Aly,  the 
cousin  of  the  seal  of  the  prophets.  Alas  !  alas !  what  heroes  fall 
before  him  in  the  dust ! 

At  this  crisis  the  Koraysh  in  a  rage  of  envy  drew  their  swords 
and  rushed  upon  Satah,  in  defence  of  whom  the  Benee  Hfishim 
bared  their  blades.  Abujahl  cried,  Give  way,  and  let  me  kill  this 
sorcerer  and  quench  in  his  blood  the  fires  of  my  bosom.  Abutalib 
opposed  the  rash  Arab,  and  wounded  him  in  his  head,  when  with 
blood  streaming  down  his  face  he  appealed  to  the  chiefs  to  avenge 
the  disgrace  and  to  slay  Satah,  Aminah  and  Fatimah,  and  thus  de- 

*  Note  41.  t  Persian. 


46  LIFE   AND    RELIGION  [ciI. 

liver  themselves  from  the  events  predicted.  The  Korajsh  made  a 
furious  onset  on  Satah,  which  the  Benec  HAhhim  could  not  easily 
repel.  Furious  rage  ensued,  and  the  women  sought  refuge  at  the 
Kabah,  amid  tlie  commingled  roar  of  shrieks  and  shouts.  The 
Koraysh  were  at  last  repulsed,  and  Satah  remained  under  the  pro- 
tection of  AbutAlib,  but  not,  as  it  appears,  without  miraculous  inter- 
position. In  giving  an  account  of  the  contest,  Aminah  said  that  at 
first  she  feared  excessively,  but  her  unborn  son  moved,  and  noises 
were  heard  in  the  air  at  which  men  and  women  sw^ooned  and  fell. 
She  then  looked  and  saw  the  gates  of  heaven  open,  and  a  horse- 
man rushing  down  with  a  javelin  of  fire  in  his  hand,  shouting,  You 
cannot  injure  the  apostle  of  God,  for  I  am  his  brother  Jibraeel. 
Her  fear  now  subsided  into  confidence,  and  all  returned  home. 

After  the  affray,  a  person  came  to  Abutalib  on  the  part  of  the 
Koraysh,  and  complimenting  him  on  the  valor  he  had  just  shown, 
requested  him  to  remove  Satah  in  order  to  allay  the  jealousy  of  the 
offended  tribe.  Abutalib  complied,  and  going  to  the  magician,  de- 
sired him  to  excuse  the  necessity  for  sending  him  away.  Satah 
replied,  I  shall  depart,  leaving  with  you  the  request  that  when  the 
prophet  appears  you  give  him  many  salutations  in  my  name,  and 
say  that  Satah  declared  the  glad  news  of  his  advent,  and  that  his 
people  belied  Satah  and  drove  him  away.  In  parting  let  me  say 
that  a  woman  will  soon  come  to  you  and  confirm  the  truth  of  my 
predictions  by  declaring  more  than  I  have  done. 

They  then  bound  Satah  on  a  camel,  and  as  he  was  leaving  the 
city  attended  by  the  Benee  Hashim,  a  woman  appeared  liding  full 
speed,  upon  which  Satah  observed,  0  chiefs,  a  sad  calamity  is  com- 
'  ing  upon  you  in  the  person  of  Zarka  of  Yem.en.  While  they  were 
conversing  on  the  subject,  the  queen  came  up  and  saluted  the 
Koraysh  in  a  loud  voice,  saying,  May  tlie  world  be  peopled  by  you ; 
verily,  I  have  forsaken  my  native  land  to  inform  you  of  some  great 
events  which  are  near  their  accomplishment  in  your  country.  She 
then  chanted  an  ode  the  purport  of  which  went  to  confirm  the  pie- 
dictions  of  Satah  ;  and  added,  I  have  come  to  congratulate  and 
admonish  you  concerning  a  phenomenon  which  is  to  me  a  calamity. 
Atabah  replied.  What  fearful  tidings  are  these?  do  you  devote  your- 
self and  us  to  destruction  ?  Said  Zarka,  I  swear  by  the  truth  of 
Him  who  spies  the  wa}^  of  His  creatures,  that  from  this  wady*  a 
prophet  will  arise  who  will  incite  men  to  what  is  right,  and  prohibit 
what  is  wrong.  Light  will  continually  beam  from  his  countenance, 
and  his  name  will  be  Mohammed.  After  him  I  behold  a  son  born, 
who  wall  be  the  coadjutor  and  near  kinsman  of  the  prophet,  and 
who  will  slay  his  own  relatives,  and  overthrow  heroes  like  a  lion  ; 
his  name  is  commander  of  the  faithful,  Aly.     Alas  I  alas  !  for  the 

*  Note  42. 


III.]  OF    MOHAMMED.  47 

day  when  I  shall  see  him.  She  then  chanted  an  ode  relating  to  the 
calamity  she  dreaded,  closing  with  the  remark,  "What  good  does 
sighing  do  for  a  thing  inevitable  !  She  then  swore  by  the  Creator 
of  the  sun  and  moon  that  what  Satah  had  predicted  was  true. 

Zarka  next  turned  a  piercing  look  on  Abutalib  and  Abdullah,  the 
latter  of  whom  she  recognized,  for  before  his  marriage  and  ere  the 
symbolic  light  was  separated  from  his  forehead,  she  had  seen  him  in 
Yemen,  and  been  so  enamored  of  his  radiant  beauty  that  she  had 
tempted  him  by  the  offer  of  a  purse  filled  with  gold,  and  a  hundred 
camels  laden  with  dates  and  oil.  But  the  virtuous  youth  replied, 
Perhaps  you  do  not  know  that  I  am  of  the  number  who  meddle  not 
with  sin  ;  and  drawing  his  sword,  drove  her  precipitately  and  over- 
whelmed with  shame  from  his  presence.  On  meeting  him  now  at 
Mekkah,  she  perceived  that  his  miraculous  light  had  been  translated 
to  another,  and  after  asking  him  if  she  had  not  seen  him  in  Yemen, 
inquired  what  had  become  of  the  radiance  which  then  adorned  his 
forehead.  He  replied  that  it  was  with  his  immaculate  wife,  Aminah. 
Doubtless,  said  Zarka,  she  must  have  that  character  to  become  the 
repository  of  such  a  blessing.  She  then  cried  aloud.  The  accom- 
plishment of  what  I  have  predicted  is  near,  and  what  is  inevitable 
cannot  be  averted.  The  day  is  closing,  come  to  me  to-morrow, 
when  I  will  explain  to  you  more  fully  what  is  to  transpire. 

At  midnight  the  queen  visited  Satah  and  consulted  with  him  on 
the  present  crisis  of  affairs.  Said  Satah,  I  am  going  to  Sham  to 
die,  for  I  know  that  every  effort  to  destroy  the  prophetical  light  will 
surely  be  in  vain,  and  my  advice  to  you  is  to  attempt  nothing 
against  Aminah,  for  she  is  under  the  protection  of  the  Lord  of  the  uni- 
verse. Know  that  I  will  not  be  party  to  any  of  your  designs.  The 
queen,  however,  was  not  dissuaded. 

The  next  morning  Zarka  again  congratulated  the  Benee  Hashim 
on  the  glory  about  to  be  theirs,  when  Abutalib  in  generous  gratitude 
bade  her  demand  of  them  what  she  pleased,  for  her  wishes  should 
be  realized.  She  declared  that  she  wanted  nothing  but  the  favor  of 
seeing  Aminah,  which  being  readily  granted,  tlie  queen  exhibited 
all  the  external  marks  of  unbounded  joy,  meanwhile  plotting  the 
death  of  the  noble  and  unsuspecting  woman.  In  furtherance  of  this 
design  she  formed  a  close  intimacy  with  a  woman  called  Tekna,  of 
the  tribe  of  Hazrcj,  and  who  was  hair-dresser  to  Aminah  and  the 
other  women  of  the  Benee  Hashim.  The  queen  kept  this  woman 
with  her  ni^ht  and  day,  till  at  lenoth,  one  nioht,  Tekna  awoke  and 
saw  a  person  sitting  by  Zarka  in  conversation  with  her.  She  re- 
proached the  unknown  person  for  not  having  visited  her  for  a  long 
time,  when  the  latter  said  that  they  did  not  have  the  same  access  to 
heaven  they  formerly  enjoyed,  but  that  a  voice  had  been  heard  in 
heaven  proclaiming  that  the  Most  High  had  decreed  that  the  breaker 
of  idols  should  be  revealed,   he  who  should  preach  the  worship  of 


48  LIFE   AND    RELIGION  [CH. 

the  Meroifiil.  Upon  which,  continued  the  mysterious  person,  the 
ano;els  liurled  at  us  meteoric  darts,  and  barred  onr  path  to  the  heav- 
ens ;  and  T  have  now  come  to  bid  jou  beware  of  your  design. 
Begone,  said  Zarku,  for  I  will  leave  no  means  untried  to  destroy 
this  expected  son.  The  person  then  chanted  an  ode,  tlie  purport  of 
which  was  that  the  best  advice  had  been  given  to  Zarka,  whose  pres- 
ent designs  would  prove  vain,  and  that  she  would  receive  no  other 
reward  but  woe,  both  here  and  hereafter,  for  the  Most  High  would 
protect  His  own  prophet  from  all  enchantment.  Adding  much  in 
the  same  strain,  the  person  then  disappeared. 

Tlie  next  morning  Tekna  asked  the  queen  why  she  looked  so  sad. 
Zarka  replied,  Oh,  my  sister,  such  is  my  confidence  that  I  conceal 
nothing  from  you.  I  have  exiled  myself  from  my  country  on  account 
of  a  woman  now  pregnant  of  a  son  who  will  destroy  idols  and  abase 
sorcerers  and  astrologers.  You  know  it  is  easier  to  endure  the  ap- 
plication of  fire  to  one's  flesh,  than  bear  humiliation  from  enemies. 
If  I  could  find  a  person  that  would  be  my  accomplice  in  the  death 
of  Aminah,  verily,  I  would  give  any  reward  that  might  be  asked. 
Saying  this  she  took  out  a  purse  of  gold,  and  laid  it  before  Tekna, 
whose  heart  was  lost  by  the  bribe.  You  have  named  a  most  difficult 
business,  said  she  to  the  queen,  but  as  I  am  hair-dresser  to  the  wo- 
men of  Benee  Hashim,  perhaps  I  may  be  able  to  do  something  in 
the  affliir.  Zarka  replied.  The  plot  must  be  this :  when  you  are 
employed  to  dress  Aminah's  hair,  stab  her  with  this  poisoned  dag- 
ger, and  the  beauty  of  her  life  will  soon  fade  away.  I  will  be  re- 
sponsible for  the  blood-ransom,*  which  I  will  give  tenfold,  and  will 
spare  no  effort  to  secure  you  from  harm.  Tekn?!  rejoined,  I  accept 
the  terms,  and  only  ask  in  addition,  that  by  your  powers  of  enchant- 
ment you  will  incline  the  hearts  of  the  men  of  Benee  Hashim  and 
others  of  IMekkah  towards  me,  which  the  queen  agreed  to  do. 

The  next  day  Zarka,  made  a  grand  entertainment,  and  invited  all 
the  chiefs  of  INIekkah.  She  had  jiroyided  a  great  quantity  of  wine, 
and  slaughtered  many  camels  for  the  feast.  While  her  guests  were 
busy  with  the  entertainment,  she  called  Tekna,  aside,  told  her  the 
present  was  a  favorable  opportunity  for  their  design,  gave  her  the 
poisoned  dagger,  and  sent  her  to  visit  the  intended  victim.  When 
the  treacherous  guest  entered,  Aminah  welcomed  her,  and  asked 
why  slie  had  not  been  to  see  her  for  so  long  a  time,  especially  as  she 
had  not  formerly  shown  such  coldness.  Tekna  excused  herself  by 
saying  that  her  circumstances  were  very  narrow  and  trying,  though  she 
was  indeed  under  the  greatest  obligations  to  Aminah  for  her  many 
fiivors.  Come  now,  my  precious  daughter,  said  the  murderous 
wretch,  let  me  dress  your  hair.  While  seated  behind  Aminah, 
combing  her  locks,  she  drew  the  poisoned  dagger  with  the  design  of 

*  Note  43. 


III.]  OF    MOHAMMED.  49 

killing  tbe  unsuspecting  lady,  but  by  tbe  Mobammedan,  miraculous 
power  tbe  murderess  felt  as  if  a  person  bad  seized  ber  beart,  and 
a  curtain  bad  blinded  ber  eyes,  and  an  unseen  band  bad  stayed  ber 
own.  On  tbis  sbe  let  tbe  dagger  fall  on  tbe  floor,  smote  ber  bands 
too-etber,  and  cried  witb  bitter  lamentation.  Aminab  on  looking 
round  saw  tbe  naked  dagger,  and  sbrieked  so  loud  tbat  tbe  women 
from  all  quarters  ran  in.  Tbey  seized  Tekna  and  said,  Ob,  you 
wretcb,  for  wbat  fault  do  you  attempt  tbe  life  of  Aminab  ?  Tbe  poor 
woman  replied,  I  did  indeed  design  to  kill  ber,  but  tbanks  be  to 
God  for  preventing  tbe  deed.  Aminab  now  prostrated  berself  in 
adoration  and  tbanksgiving  to  tbe  Most  Higb.  On  being  question- 
ed by  tbe  women  respecting  ber  wicked  intention  Teknti  disclosed 
tbe  wbole  plot  of  Zarka,  adding,  Apprebend  ber  before  sbe  is  able 
to  escape.  Saying  tbis,  wretcbed  Teknil  yielded  up  ber  spirit  to  ber 
almigbty  Judge. 

Tbe  women  now  raised  sucb  a  cry  as  soon  drew  to  tbe  spot  all 
tbe  noble  and  ignoble  of  Benee  Hasbim,  wbo,  bearing  wbat  bad  bap- 
pened,  ran  to  apprebend  Zarka,  Abutalib  urging  tbem  on  ;  but  tbe 
guilty  queen  bad  fled,  and  altbougb  pursued  by  tbe  people  from  every 
quarter  sbe  made  ber  escape.  On  being  informed  of  Zarka's  un- 
successful plot,  Satab  ordered  bis  servants  to  take  bim  up  and  start 
immediately  for  Sbara. 

During  ber  pregnancy  Aminab  was  continually  bearing  benedic- 
tions pronounced  on  berself  from  air,  eartb,  and  beaven.  Sbe  told 
ber  busband,  AbduUab,  tbese  prodigies^  and  be  enjoined  ber  to 
keep  tbe  matter  a  secret.  In  tbat  period  of  interest  and  anxiety 
sbe  suffered  no  trouble  wbatever  from  ber  peculiar  condition.  At 
tbe  bej^innino;  of  tbe  seventb  montb,  Abdulmutalib  called  Abdul- 
lab,  and  said,  An  important  event  in  reference  to  your  wife  is  near, 
and  we  bave  not  on  band  wbat  is  necessary  for  a  suitable  birtb-feast. 
You  must  go  to  Medeenab  and  purcbase  wbat  is  wanted  for  tbe  occa- 
sion. After  bis  arrival  at  Medeenab,  Abdullab,*  in  tbe  mercy  of 
God,  departed  tbis  life.  Wben  tbe  news  of  tbe  melancboly  event 
reacbed  Mekkab  all  tbe  people  bewailed  tbe  calamity. 

*  Note  44. 


CHAPTER  IV. 

Events  of  MoJiammed's  Infancy  to  the  eighth  Year  of  hvi  Age. 

It  is  related  on  the  authority  of  the  imum  Sacluk  that  for  several 
days  after  the  birth  of  the  prophet,  his  mother  furnished  no  milk  for 
his  sustenance.  Abutalib  applied  the  child  to  his  own  breast,  in 
which  the  Most  High,  for  that  special  purpose,  caused  milk  to  ap- 
pear abundantly.  He  then  procured  Haleemah,  of  the  tribe  of 
Benee  Sad-bin-Bekr,  to  be  the  nurse  of  Mohammed. 

In  the  book  entitled  Nahj-ul-Balaghah,  it  is  stated  on  the  author- 
ity of  3^1y,  the  commander  of  the  faithful,  that  the  Most  High 
sent  the  principal  one  of  His  angels,  to  attend  Mohammed  night  and 
day,  and  who  preserved  him  in  the  most  laudable  manners  and 
agreeable  temper.  And  I,  said  Aly,  was  always  with  him,  follow- 
ing him  as  a  child  does  its  mother,  and  he  daily  augmented  my 
knowledge. 

Ibn-S'hahrashoob  relates  from  Haleemah,  the  nurse  of  IMohammed, 
that  the  year  of  his  birth  was  one  of  drought  and  famine  in  her  re- 
gion, for  which  reason,  she,  in  company  with  a  number  of  women  of 
the  Benee  Sad,  came  to  Mekkah  to  be  employed  as  wet  nurses. 
They  had  she-camels  with  them,  which,  however,  furnished  not  a 
drop  of  milk  ;  and  my  child,  said  Haleemah,  received  so  little  nour- 
ishment from  me,  that  from  hunger  he  did  not  sleep  a  wink  at  night. 
On  our  arrival  at  Mekkah  not  one  of  the  women  in  our  company 
would  engage  to  nurse  IMohammed,  because  he  was  an  orphan,  and 
the  hope  of  a  liberal  remuneration  depends  on  the  fatlier  of  a  child. 
But  as  I  did  not  find  another  child,  I  went  and  took  the  orphan  from 
Abdulmutalib,  and  when  I  laid  him  in  my  lap,  he  looked  in  my  face 
with  hght  beaming  in  his  eyes.  He  took  my  right  breast,  and  nurs- 
ed a  whole  hour,  but  refused  the  other  breast,  which  he  left  for  my 
own  son,  and  by  the  blessing  which  attended  the  infant  prophet,  I 
was  able  to  supply  both  the  children.  On  carrying  him  home  to 
my  husband,  milk  began  to  drop  from  the  distended  udders  of  our 
camels  that  now  yielded  a  sufficient  supply  for  us  and  our  children. 
I\Iy  husband  observed,  You  have  taken  a  child  that  has  brought  a 
blessing  along  with  him. 

The  next  morning,  when  with  the  child  I   mounted  the  ass,  she 
turned  towards  the\abah,  througli  the  miraculous  influence  of  the 


en.  IV.]  LIFE   AND     RELIGION,    ETC.  51 

prophet,  and  made  three  religious  prostrations,  and  spoke,  saying, 
I  have  recovered  from  sickness  and  lameness,  and  obtained  sound- 
ness and  health,  through  the  blessing  of  the  sajyid  of  the  apostles, 
the  seal  of  the  prophets,  and  best  of  all  past  or  to  come.  The  ass 
now  became  so  fleet  that  not  an  animal  in  the  party  could  keep  pace 
with  her.  All  were  astonished  at  the  improvement  in  our  condi- 
tion and  that  of  our  cattle.  Daily  our  abundance  increased,  and 
while  the  sheep  and  camels  of  the  tribe  returned  hungry  from  their 
pasture  ground,  ours  returned  full  and  with  distended  udders.  On 
our  journey  home  we  passed  a  cave,  out  of  which  came  a  man  the 
light  of  whose  forehead  shone  to  heaven.  He  saluted  the  prophet, 
and  said  he  had  been  appointed  by  the  Most  High  to  attend  and 
protect  him.  A  flock  of  gazelles  likewise  approached  and  said,  0 
Haleemah,  do  you  know  on  whom  you  wait 'if  he  is  the  purest  of  the 
pure.  Every  mountain  and  plain  we  passed  saluted  the  child,  by 
whose  blessing  our  property  rapidly  increased  till  we  became  rich. 
The  infant  prophet  never  soiled  his  clothes,  and  would  never  al- 
low himself  to  be  exposed.  I  saw  a  youth,  continued  Haleemah, 
continually  with  him,  who  kept  his  clothes  properly  arranged,  dur- 
ing the  five  years  and  two  days  he  was  under  my  care. 

One  day  the  prophet  said  to  me.  Where  do  my  brothers  go  every 
day  ?  I  replied.  They  go  to  pasture  the  sheep.  Said  he,  I  will  go 
with  them  to-day.  Accordingly  he  went  out  with  my  sons,  when  a 
company  of  angels  took  and  carried  him  to  the  top  of  a  mountain, 
where  they  washed  and  purified  him.  His  foster-brothers  in  great 
alarm  ran  to  me,  saying  that  some  persons  had  taken  away  Moham- 
med ;  I  hastened  to  find  him,  and  on  approaching  beheld  light  beam- 
ing from  him  up  to  heaven.  I  pressed  him  to  my  bossom,  kissed 
him,  and  said,  AVhat  has  happened  to  you?  He  replied,  Fear  not, 
dear  mother,  God  is  with  me  :  meanwhile  perfume  more  fragrant 
than  musk  breathed  around  him. 

When  Mohammed  was  three  months  old,  he  was  able  to  sit  up- 
right ;  when  nine  months  old,  he  walked  ;  at  ten  months  he  went 
out  with  his  foster-brothers  to  pasture  the  sheep ;  at  fifteen  months 
he  practised  archery  with  the  youths  of  tlic  tribe,  for  whom  at  thirty 
months  he  was  more  than  a  match  in  wrestling.  At  this  time  Ha- 
leemah returned  him  to  his  grandfather. 

Ibn- Abbas  relates  that  one  day  Abdulmutalib  was  sitting  by  the 
Kabah,  when  suddenly  a  voice  cried,  Haleemah  cannot  find  Mo- 
hammed. At  these  tidings  the  venerable  chief  summoned  the 
Benee  Hashim  to  mount  instantly  for  a  search,  and  vowed  he 
would  not  dismount  till  he  had  found  Mohammed,  or  slain  a  thousand 
Arabs  and  a  hundred  of  the  Koraysh.  He  circuited  the  Kabah  and 
chanted  an  ode  to  this  purport :  0  Lord,  return  me  my  hero,  Mo- 
hammed, and  grant  me  thy  favor  once  more.  0  Lord,  if  Moham- 
med is  not  found,  I  will  scatter  the  Koraysh.     At  this,  a  voice  was 


52  LIFE   AND   RELIGION  [CH. 

heard  from  the  air,  saying,  The  IMost  High  will  not  suffer  Moham- 
med to  be  destroyed.  Where  is  he?  eagerly  inquired  the  chief. 
The  voice  replied,  He  is  in  such  a  wady;  where  on  arriving  they 
saw  that  T)y  his  miraculous  power  he  was  gathering  and  eating  fresh 
dates  from  a  thorn-tree,  in  company  with  two  youths,  who  left  him 
on  the  approach  of  the  party.  The  youths  were  no  other  than  Jib- 
raeel  and  Meekaeel.*  Abdulmutalib  bore  him  back  in  triumph, 
and  carried  him  seven  circuits  around  the  Kabah.  Many  women 
were  with  Aminah,  who  had  come  to  console  her  on  her  son's  being 
lost,  when  he  was  brought  back  ;  but  he  went  to  his  mother  without 
paying  any  attention  to  them. 

One  day  Abdulmutalib  sent  the  child  after  his  camels,  and  as  it 
grew  late  and  he  did  not  return,  he  sent  parties  out  to  all  the  defiles 
and  roads  to  find  him,  while  himself  went  and  caught  hold  of  the 
door-ring  of  the  Kabah,  and  supplicated,  saying.  Wilt  thou,  0  Lord, 
destroy  thy  chosen  one  ?  wilt  thou  change  what  thou  hast  communi- 
cated respecting  his  prophetical  office?  When  Mohammed  was 
brought  back,  the  chief  embraced  and  kissed  him,  and  said.  May  my 
father  be  your  sacrifice  !  I  will  never  send  you  again  on  any  business, 
lest  enemies  destroy  you. 

Abbas  relates  from  Abutfdib,  that  the  latter,  when  in  charge  of 
Mohammed,  kept  him  constantly  with  him,  not  allowing  any  sepa- 
ration day  or  night.  Said  the  chief,  I  directed  him  one  night  to  take 
off  his  clothes  and  come  as  usual  to  my  bed,  but  before  undressing, 
he  said.  Dear  father,  turn  your  face  from  me,  for  it  is  not  proper 
that  any  one  should  see  my  body.  On  his  entering  the  bed  I  found 
a  covering  between  us,  which  I  had  not  put  there,  and  which  I 
never  saw.  It  was  extremely  soft,  and  seemed  as  if  it  had  been 
immersed  in  musk.  Often  at  night  I  heard  him  uttering  prayers 
and  marvellous  things.  One  day  a  wolf  came  and  smelt  of  him  and 
walked  around  him  in  an  abject  manner,  trailing  his  tail  on  the  ground. 
Frequently  I  saw  a  very  jjeautiful  man  come  and  stroke  Moham- 
med's head  with  his  hand,  pray  for  him,  and  disappear.  Abutfdib, 
on  giving  his  children  their  meals,  directed  them  to  touch  nothing 
till  Mohammed  invoked  a  blessing,  which  was  no  sooner  done  than 
•they  were  all  perfectly  satisfied,  and  left  the  food  untouched.  At 
that  time  it  was  not  the  custom  of  Arabs,  on  eating  or  drinking, 
to  say  Blsmillah  !^  which,  however,  Mohammed  did  from  infancy ; 
and  when  he  had  done  eating  he  said,  AlhamduliUah  !X  I  often 
found  him  alone  with  light  beaming  from  his  head  up  to  heaven.  I 
never  heard  from  him  a  lie,  or  a  useless  word,  nor  even  a  loud 
laugh.  He  never  united  with  boys  in  play,  nor  would  he  look  at 
their  sports,  preferring  rather  solitude. 

When  the  prophet  was  seven  years  old,  a  company  of  Yehoodees 

*  Gabriel  and  Michael.  f  In  the  name  of  God.  %  Thanks  to  God. 


IV.]  OF    MOHAMMED.  53 

came  to  see  him,  saying,  We  have  read  in  our  books  that  the  Most 
High  will  preserve  Mohammed  from  everything  unlawful  or  doubt- 
ful. We  wish  to  prove  him  in  this  respect.  Accordingly  they  had 
a  fat  fowl  strangled,  cooked  and  brought  before  the  Koraysh,  who  ate 
of  it  without  scruple  ;  but  the  child  would  not  touch  it.  On  their 
asking  him  the  reason,  he  said  it  was  unlawful,  and  that  God  pre- 
served him  from  every  such  thing.  They  protested  it  was  lawful,  and 
said.  If  you  allow  us  we  will  put  a  morsel  of  it  in  your  mouth ;  which 
he  told  them  they  might  do  if  they  could ;  but  with  all  their  efforts 
they  were  unable  to  effect  their  purpose,  their  hands  involuntarily 
passing  to  the  right  and  left  of  him,  and  never  once  approaching  his 
blessed  mouth.  Another  fowl  was  then  prepared,  which  they  had 
taken  from  the  house  of  an  absent  neighbor  with  the  intention  of 
paying  for  it  when  the  man  should  return.  Mohammed  took  up  a 
morsel  of  this  fowl,  but  it  immediately  fell  from  his  hand,  on  which 
he  declared  that  it  belonged  to  the  class  of  doubtful  things,  from 
which  his  Preserver  kept  him.  They  tried  in  vain  to  put  a  morsel 
of  it  in  his  mouth.  Hereupon  the  Yehoodees  confessed  that  this 
must  be  the  prophet  whose  description  they  had  read  in  the  sacred 
books. 

From  Fatimah-bint-Asad,  the  wife  of  Abutrdib,  it  is  related  that 
she  declared  there  was  an  old  date  tree  in  their  yard  which  had  been 
dead  and  dry  for  several  years.  One  day  Mohammed  went  and 
stroked  his  blessed  hand  on  the  tree,  which  immediately  became 
verdant  and  produced  fresh  dates.  It  was  my  custom,  said  Fati- 
mah,  to  collect  fresh  dates  for  him  every  day,  which  he  generously 
distributed  among  the  children  of  Benec  Hashim.  One  day  I  told 
him  the  trees  had  not  dropped  fruit,  that  I  could  collect  it  for  him.  He 
went  out  to  the  trees  and  spoke  to  them,  and  on  my  oath,  I  declare 
that  I  saw  one  of  the  trees  bend  its  top  down  towards  him  so  low 
that  he  easily  gathered  all  he  wanted,  and  the  tree  returned  to  its 
upright  position.  I  then  supplicated  at  the  throne  of  divine  mercy, 
saying,  0  Lord  of  heaven,  give  me  a  son  like  this.  The  prayer  was 
answered  by  my  conception  of  the  commander  of  the  faithful  the  fol- 
lowing night,  and  he,  by  the  blessing  of  Mohammed,  never  per- 
formed a  religious  circuit  round  an  idol,  nor  worshipped  any  but 
God. 

Shazan  relates  that  when  the  prophet  had  completed  four  months 
of  his  life,  his  mother  Aminah,  in  the  mercy  of  God,  departed  to 
the  eternal  world,  leaving  him  an  utter  orphan.  So  great  was  his 
grief  at  the  loss  of  his  mother  that  he  took  no  nourishment  for  three 
days,  during  which  time  he  wept  incessantly.  In  these  circum- 
stances Abdulmutalib  was  excessively  distressed  and  troubled,  and 
calling  his  daughters,  Autekah  and  Safeeah,  directed  them  to  quiet 
the  darling  child  by  finding  a  nurse  for  him.  Autekah  gave  him  some 
honey,  and  then  assembled  all  the  nursing  women  of  Benee  Hashim 


"54  LIFE   AND    RELIGION  [CH. 

and  of  rank  among  tlie  Koraysli,  to  the  number  of  four  hundred 
and  sixty,  but  he  utterly  refused  them  all  and  continued  unappeasa- 
ble. 

Abdulmutalib,  oppressed  with  grief  and  concern,  resorted  to  the 
Kabah,  wliere  he  had  not  long  been  seated  when  an  old  man  of  the 
name  of  Xkeel  passed,  and  perceiving  the  venerable  chief  to  be  de- 
jected, inf|uired  the  cause.  Abdulmutalib  informed  him  it  was  on 
account  of  his  orplian  grandson,  who,  since  the  death  of  his  mother, 
refused  every  nurse  they  could  find  and  contiimed  unappeasable,  so 
that  he  himself  could  take  no  enjoyment  in  eating  or  drinking  and 
knew  not  what  to  do  for  the  child.  The  old  man  recommended, 
for  the  office  of  nurse,  Haleemah,  the  daughter  of  AbduUah-bin- 
Haris,  and  who,  he  said,  for  intelligence,  propriety  of  conduct,  beauty 
of  person,  and  noble  extraction,  was  unequalled.  Abdulmutalib  was 
delighted  with  the  character  given  the  lady,  and  forthwith  mounted 
one  of  his  servants  on  a  fleet  camel,  and  despatched  him  in  all  haste 
to  the  tribe  of  Benee  Sad-bin-Bekr,  to  which  the  woman  belonged, 
and  who  were  within  six  fursakhs*  of  jMekkah.  He  ordered  the 
servant  to  bring  without  delay  Haleemah's  father,  AbduUah-bin- 
Hfiris,  who  arrived  while  Abdulmutalib  was  sitting  in  an  assembly 
of  Koraysh  chiefs.  As  the  man  approached,  the  venerable  chief 
rose  to  meet  and  embrace  him,  and  gave  him  a  seat  beside  himself 
and  said,  I  have  called  you  here  on  account  of  my  grandson,  four 
months  of  age,  who,  since  the  late  death  of  his  lamented  mother, 
weeps  excessively  and  refuses  every  nurse  I  can  find.  Your  daugh- 
ter has  been  commended  to  me,  whom  if  you  will  bring  here  and 
the  child  accepts  her,  I  will  enrich  both  you  and  your  relatives. 
Abdullah  was  overjoyed  at  the  proposal,  and  hastening  back  to 
his  tribe  congratulated  his  daughter  on  her  flattering  prospects. 

Haleemah  bathed,  perfumed,  and  adorned  herself,  and  started  for 
Mekkah  with  her  father  Abdullah,  and  her  husband  Bekr-bin-Sad. 
On  their  arrival,  Abdulmutalib  took  Haleemah  to  the  house  of  his 
daughter  Autekah.  They  laid  the  prophet  in  Haleemah's  lap,  who 
presented  her  left  breast  to  him.  This  he  refused  and  inclined  to 
her  right  breast,  which  she  declined  offering  because  it  never  in  the 
case  of  any  of  her  children  furnished  a  drop  of  milk,  and  she  feared 
if  he  should  be  disappointed  with  it  he  would  not  afterwards  take  the 
left  breast.  However,  as  he  persisted  in  his  efforts  to  take  the  right 
breast,  she  presented  it,  saying.  Try  it,  my  son,  till  you  find  it  is  dry. 
But  his  mouth  was  no  sooner  applied  to  it  than,  througli  the  bless- 
ing his  touch  imparted,  milk  flowed  so  abundantly  from  tliat  wither- 
ed breast  as  to  run  out  at  the  corners  of  his  mouth.  Haleemah 
exclaimed  in  astonishment,  You  perform  wonders,  my  son,  for  by 
the  Lord  of  heaven,  I  have  nursed  twelve  children  on  my  left 

*  About  twenty-four  miles. 


IV.]  OF   MOHAMMED.  55 

breast,  not  one  of  whom  ever  tasted  a  drop  of  milk  from  the  right, 
from  which,  through  the  favor  you  bring,  it  now  flows  abundantly. 

Abdulmutalib  was  delighted  at  his  success  in  finding  at  last  an 
acceptable  nurse,  and  offered  to  clear  a  house  next  his  own  for  the 
accommodation  of  Haleemah,  and  give  her  monthly  a  thousand 
dirhems  of  silver  and  a  suit  of  Roomee  clothes,  with  a  dailv  allow- 
ance of  ten  manns*  of  white  bread,  rice  and  meat.  But  finding  the 
family  unwilling  to  remain,  Abdulmutalib  said  to  Haleemah,  I  will 
intrust  my  son  to  you  on  two  conditions  :  First,  that  you  treat  him 
with  all  respect  and  honor,  always  having  him  sleep  by  your  side 
witli  your  left  arm  under  his  head  and  your  right  arm  over  him,  and 
never  forget  him.  Haleemah  here  interrupted  by  vowing  that  at 
first  sight  she  was  so  enamored  of  the  child  that  it  was  quite  unnec- 
essary to  lay  such  injunctions  upon  her.  Abdulmutalib  continued  : 
Second,  that  you  bring  him  to  me  every  Friday,  for  I  cannot  endure 
any  longer  separation  from  him  :  all  of  which  Haleemah  engaged  to 
do,  inshallah  /f  The  chieftain  then  ordered  the  prophet  to  be  bathed 
and  arrayed  in  fine  clothes,  after  which  he  took  him  with  Haleemah 
to  the  Kabah,  around  which  he  bore  him  seven  circuits,  and  then, 
calling  God  to  witness  the  act,  committed  the  important  trust  to 
Haleemah,  to  whom  he  gave  four  thousand  dirhems  of  silver,  ten 
costly  garments  from  his  own  wardrobe,  four  lloomeej  maids  and  a 
rich  Yemen  robe.     He  then  accompanied  the  party  from  the  Kabah. 

When  Haleemah  entered  the  tribe  of  Benee  Sad  and  uncovered 
the  luminous  face  of  the  prophet,  it  beamed  Avith  such  radiance  as 
to  enlighten  earth  and  heaven.  The  whole  tribe  ran  to  behold  the 
wonderful  child,  and  congratulated  Haleemah  on  her  good  fortune, 
while  love  for  him  so  ravished  their  hearts  that  they  snatched  him  from 
each  other's  arms  with  the  greatest  eagerness.  Haleemah  declared 
that  she  never  perceived  a  disagreeable  smell,  or  saw  anything 
which  might  have  naturally  passed  him,  it  being  instantly  received 
and  concealed  by  the  earth,  attended  by  a  fragrance  like  musk  and 
camphor.  When  he  was  ten  months  old,  one  Thursday  she  went  to 
his  room,  intending  to  wash  and  prepare  him  to  visit  Abdulmutalib, 
but  supposing  him  asleep  she  did  not  enter  the  room  till  several 
hours  afterwards,  when  she  found  him  washed,  his  hair  combed,  and 
himself  clothed  with  various  brocades  and  satins,  at  which  she  was 
amazed  and  exclaimed.  Whence,  my  son,  came  these  precious  gar- 
ments and  numerous  ornaments  !  He  replied,  The  angels  brought 
them,  dear  mother,  from  paradise  and  adorned  me  with  them.  The 
faithful  nurse  told  the  f^ict  to  his  illustrious  grandfather,  who  cliarged 
her  to  report  none  of  the  wonders  she  observed  concerning  the 

*  A  Persian  mann  varies  in  weight,  being  from  six  to  ten  lbs.,  according  to 
the  nature  of  the  article  weighed. 

*  Note  45.  f  Note  46. 


56  LIFE    AND    RELIGION  [CH. 

clulcl.  At  this  time  be  gave  lier  a  thousand  clirliems  of  silver,  ten 
suits  of  clothes,  and  a  lloomee  maid.  When  he  was  fifteen  months 
old  all  who  saw  Mohammed  supposed  him  to  be  five  years  of  age. 

At  the  epoch  Haleemah  first  took  him  home  she  had  only  twenty- 
two  sheep,  but  at  the  time  she  finally  returned  him  to  his  grand- 
father, through  his  blessing  she  possessed  one  thousand  and  thirty 
sheep  and  camels.  When  the  prophet  was  nearly  two  years  old  the 
sons  of  Haleemah  returned  sad  one  night  from  pasturing  their  flock, 
and  reported  that  a  wolf  had  carried  off  two  of  their  sheep,  on  which 
their  mother  said,  May  God  give  you  an  equivalent.  The  prophet, 
who  had  listened  to  the  story,  told  the  young  men  not  to  be  grieved 
at  their  loss,  for  by  divine  aid  he  would  recover  the  sheep  for  them 
the  next  day.  Zumrah,  Ilaleemah's  eldest  son,  replied,  This  is  a 
wonderful  promise  of  yours,  my  brother,  since  the  wolf  has  escaped 
with  the  sheep  and  the  day  has  gone.  Mohammed  answered  that  it 
was  very  easy  for  the  power  of  God  to  accomplish  what  he  had  just 
promised. 

The  next  morning  Zumrah  asked  the  prophet  if  he  was  ready  to 
redeem  the  pledge  he  had  given  the  previous  evening.  He  said.  Yes, 
take  me  to  the  place  whence  the  wolf  carried  off  the  sheep,  and  I  will 
restore  them  to  you.  Zumrah  accordingly  carried  the  cliild  to  the 
spot,  and  he  prostrated  himself  in  adoration,  and  prayed,  0  my  God, 
my  Lord,  my  Sovereign,  thou  knowest  what  claims  Haleemah  has 
on  me  ;  a  wolf  has  carried  off  her  sheep  :  command  him,  I  entreat 
thee,  to  restore  them.  Directly  the  wolf  brought  back  the  sheep. 
The  reason  he  had  not  devoured  them  was,  that  when  he  carried 
them  off  a  voice  said  to  him,  0  wolf,  fear  divine  vengeance,  and 
take  care  of  these  two  sheep  till  you  return  them  to  the  best  of 
prophets,  Mohammed-bin- Abdullah.  On  restoring  them  the  wolf  fell 
at  the  feet  of  the  child,  and  by  divine  power,  being  endued  with  the 
faculty  of  speech,  said,  0  sayyid  of  the  prophets,  pardon  wliat  I 
have  done;  I  did  not  know  that  these  were  your  sheep.  Zumrah 
in  astonishment  said.  How  wonderful  are  your  works,  0  Moham- 
med! 

At  the  age  of  two  full  years  the  prophet  said  to  Haleemah  that  he 
very  much  wished  to  go  out  into  the  wilderness  with  his  brothers,  to 
assist  them  in  pasturing  the  flock,  and  derive  instruction  from  a  con- 
templation of  the  works  of  God.  Perceiving  how  strong  his  desire 
was  to  go,  she  clad  him  in  nice  clothes,  bound  sandals  on  his  feet, 
sent  along  some  little  delicacies  for  his  refreshment,  and  charged  her 
sons  most  strictly  to  take  the  greatest  care  of  him.  He  had  no 
sooner  entered  the  wilderness  than  mountain  and  plain  were  illumin- 
ated by  that  sun  of  the  firmament  of  prophecy,  and  every  stone  and 
clod  he  passed  saluted  him  in  a  loud  voice  by  liis  several  names, 
Mohammed,  Ahmed,  Humid,  and  Mahmood,  adding,  Happy  is  he 
who  believes  on  thee,  and  woe  to  him  that  rejects  thee.      The  sons 


IV.]  OP    MOHAMMED.  57 

of  Haleemah  were  amazed  more  and  more  at  the  wonders  that  were 
continually  occurring  ;  when  at  length  the  heat  becoming  oppressive  , 
the  Most  High  ordered  an  angel,  called  Ishyfieel,  to  spread  a  white 
cloud  over  the  head  of  the  sayyid  of  the  prophets.  The  cloud 
poured  down  such  a  torrent  of  water  that  a  river  was  presently 
formed,  but  not  a  drop  fell  on  Mohammed,  nor  was  the  ground  in 
the  least  muddy  wherever  he  went.  Such  quantities  of  saflfron  and 
musk  likewise  fell  from  the  cloud  that  the  whole  region  was  perfumed. 
There  was  an  old  date  tree  in  that  desert,  which  had  been  leafless 
and  dry  for  many  years.  The  prophet  leaned  against  the  tree  to 
rest  himself,  and  presently  the  tree  was  agitated  and  became  verdant 
and  produced  fresh  dates  of  the  yellow  and  red  kinds,  which  were 
showered  down  abundantly  for  his  refreshment.  He  sat  there  an 
hour  talking  with  his  foster-brothers.  At  length  his  eye  fell  on  a 
verdant  spot  adorned  with  a  variety  of  flowers  and  fragrant  herbs, 
upon  which  he  told  his  brothers  he  wished  to  go  and  see  that  pretty 
meadow  and  examine  the  divine  workmanship.  They  oflfered  to 
attend  him,  but  he  directed  them  to  mind  the  flock,  for  he  would  go 
alone. 

Mohammed  passed  on  leisurely,  examining  the  works  of  God,  and 
thoughtfully  observing  all  around  him,  till  he  came  to  a  high  inac- 
cessible mountain,  to  which  Ishyueel  shouted  so  that  the  mountain 
trembled,  saying.  The  best  of  the  prophets  in  the  glory  of  the  pro- 
phetical office  wishes  to  ascend  thee  ;  stoop  for  him.  The  moun- 
tain immediately  sunk  so  low  that  Mohammed  easily  ascended  the 
summit,  whence  he  surveyed  the  other  side,  which  was  more  beauti- 
ful than  the  one  he  had  viewed  from  the  plain.  That  side,  however, 
was  so  infested  with  serpents  and  scorpions  of  a  large  size  that  no 
one  could  pass  in  that  direction ;  but  as  he  wished  to  do  so,  the  at- 
tendant angel,  Ishyaeel,  ordered  the  venomous  reptiles  to  hide  them- 
selves in  their  holes  and  under  rocks,  till  the  sayyid  of  the  prophets 
had  passed.  Mohammed  then  descended  to  the  plain,  where  he 
found  a  spring  of  the  coldest  water,  sweeter  than  honey,  and  softer 
than  musk,  where  after  drinking  he  rested  a  short  time.  AVhile 
here,  the  angels  Jibraeel,  Meekaeel,  Israfeel,  and  Dardaeel  came 
to  wait  on  him,  and  Jibraeel  saluted  him  by  his  several  names,  and 
by  the  titles  of  Farkaleet,*  sun  of  the  world,  moon  of  futurity, 
light  of  the  world  and  eternity,  sun  of  ihe  judgment  day,  seal  of 
the  prophets,  and  intercessor  for  transgressions  at  the  judgment. 
Jibraeel  said  much  by  way  of  extolling  the  prophet,  and  added, 
Happy  is  he  who  believes  in  thee,  and  wretched  he  that  rejects  a 
word  of  thine.  After  some  further  conversation  Jibraeel  put  his 
own  mouth  on  that  of  Mohammed  and  for  three  hours  breathed  into 
him  the  mysteries  of  the  Creator,  of  mankind,  and  of  Jins,  after 

*  Paraclete,  or  promised  Comforter. 


68  LIFE   AND    RELIGION  [CH. 

wbich  the  angel  said  to  him,  Understand  and  impart  what  I  have 
expUiined  ;  to  which  he  replied,  Yes,  inshaUah.  Being  filled  with 
science,  eloquence,  wisdom,  and  power  of  argument,  the  Most  High 
increased  the  light  of  the  prophet's  face  seventy-seven  fold,  so  that 
no  one  could  look  directly  on  its  glorious  effulgence.  Jibraeel  ex- 
horted him  not  to  fear  :  he  replied,  Should  I  fear  any  but  my  Pre- 
server it  would  be  evident  I  did  not  rightly  understand  His  great- 
ness and  glory.  Jibnieel  then  turned  to  Meekaeel  and  said.  It  is 
proper  that  God  should  call  such  a  devoted  servant  His  beloved, 
and  constitute  him  best  of  the  sons  of  Adam. 

The  angel  now  laid  Mohammed  down  on  his  back,  at  which  he 
said,  0  Jil)rrieel,  what  are  you  going  to  do  ?  Nothing  that  will  harm 
you,  replied  the  seraph  ;  all  that  I  do  is  good  for  you.  Using  his 
wing  as  a  sword  or  knife,  Jibraeel  laid  open  the  breast  of  the 
prophet,  and  extracting  the  black  drop,  washed  his  heart  in 
water  of  paradise,  which  Meekaeel  had  brought  in  a  ewer  of 
green  ruby,  Jibraeel  having  brought  a  basin  of  red  ruby  for  the 
ablution  they  now  performed.  The  angels  then  asked  him  from 
what  they  had  washed  his  heart.  He  answered.  From  doubt  and 
uncertainty,  although  unbelief  had  never  a  place  in  my  heart ;  for  I 
was  a  prophet  before  the  soul  of  Adam  entered  his  body.  Israfeel 
then  produced  a  seal  on  which  these  two  lines  were  engraved,  There 
is  no  God  but  God ;  Mohammed  is  the  prophet  of  God  :  which  seal 
he  applied  between  the  shoulders  of  the  prophet,  making  a  fair  and 
indelible  impression.  Dardfieel  then  laid  the  head  of  Mohammed 
in  his  lap,  who  immediately  fell  asleep  and  dreamed  that  a  tree* 
grew  out  of  his  head  and  increased  to  such  an  immense  size  that  its 
top  reached  to  heaven.  Its  main  limbs  were  prodigiously  large, 
from  all  of  which  many  branches  shot  forth,  while  under  the  tree  the 
herbage  was  so  abundant  as  to  defy  description.  A  voice  then  cried, 
0  Mohammed,  this  tree  is  thyself,  its  limbs  and  branches  thy  family, 
and  the  herbs  it  shadows  are  the  true  friends  of  thee  and  thy  family  : 
rejoice  then,  0  Mohammed,  in  thy  exalted  ofiice  and  empire.  Dar- 
daeel  then  produced  a  pair  of  scales,  each  scale  of  which  was  equal  to 
the  space  between  heaven  and  earth,  and  putting  the  prophet  in  one 
scale,  placed  a  hundred  of  his  future  companions  in  the  other,  but 
they  proved  a  mere  feather  to  their  leader.  The  angel  then  put 
against  him  a  thousand  of  his  most  renowned  and  eminent  followers, 
but  they  weighed  nothing  against  the  prophet.  Half  his  sect  was 
tried  to  as  little  purpose.  Then  all  his  sect,  all  the  prophets  who 
had  preceded  him,  and  their  coadjutors  and  successors,  and  all  the 
angels,  with  mountains,  seas,  deserts,  trees,  and  the  whole  universe 
God  has  made,  were  thrown  into  the  opposing  scale,  but  the  whole 
inconceivable  amount  was  totally  overbalanced  by  that  single  indi- 

*  Note  47. 


IV.]  OF   MOHAMMED.  59 

vidual,  who  was  therefore  shown  to  be  the  best  of  creatures.  All 
this  Mohammed  saw  in  a  state  between  sleepinf^  and  wakino;.  Dar- 
daeel  then  said  to  him,  Happy  art  thou,  and  happy  is  thy  sect,  but 
woe  to  him  that  disbelieves  in  thee.  The  angels  now  returned  to 
heaven. 

A  considerable  time  having  elapsed,  and  Mohammed  not  return- 
ing, the  sons  of  Haleemah  becam,e  alarmed,  and  sought  everywhere 
in  vain  for  him.  They  then  returned  to  their  mother  and  told  her 
Mohammed  was  lost  in  the  desert.  On  hearing  this  she  shrieked, 
wept,  rent  her  garments,  dishevelled  her  hair,  and  ran  barehead  and 
barefoot  to  the  wilderness,  marking  her  way  by  the  blood  which  flow- 
ed from  her  wounded  feet,  crying  frantically,  My  darling  son,  light 
of  my  eyes,  fruit  of  my  heart,  where  art  thou  !  The  women  of  Ha- 
leemah's  tribe  followed  her  almost  as  frantic  as  herself,  dishevellino- 
their  hair  and  scratching  their  faces.  The  whole  tribe  was  thrown 
into  the  greatest  agitation,  running  in  all  directions  to  seek  Moham- 
med. Abdullah-bin-Haris  and  the  other  chiefs  of  Benee  Sad  mount- 
ed, and  swore  if  the  child  was  not  found  they  would  not  leave  one 
of  the  tribe  on  the  face  of  the  earth.  Haleemah  not  finding  her 
foster-son  in  the  desert,  ran  in  her  frantic  plight  to  Mekkah,  where 
she  found  Abdulmutalib  and  the  Koraysh  chiefs  sitting  ]]y  the 
Kabah.  The  venerable  chief,  seeing  her  in  such  a  distracted  "state, 
trembled  to  hear  the  news  which  he  demanded,  and  which  had  no 
sooner  been  reported  than  he  swooned  away.  On  recoverino-  he  said. 
There  is  no  power  nor  strength  but  of  God  the  high  and  mighty. 
Ordering  his  servants  to  make  ready  his  horse  and  arms,  he  ascended 
the  Kabah  and  shouted  to  all  the  families  and  tribes  around  to  as- 
semble and  speed  to  find  Moliaramed,  whom  he  declared  to  have  been 
lost  two  days.  The  illustrious  chieftain  then  mounted  with  ten 
thousand  men,  while  the  sound  of  weeping  and  lamentation  rose 
from  that  tranquil  region  to  heaven.  Parties  of  horsemen  flew  in 
all  directions,  while  Abdulmutalib  and  a  number  of  the  chiefs 
started  for  the  tribe  of  Benee  Sad,  vowing  that  if  he  found  not 
Mohammed  he  would  return  to  Mekkah  and  kill  every  Yehoodee 
and  suspected  person  there. 

Xow  it  happened  as  Abumasood  Virkah-bin-Nofal,  Akeel-bin- 
Aby,  and  some  others  were  coming  to  Mekkah,  they  passed  the  wady 
where  the  prophet  was,  and  seeing  a  tree,  Yirkah  observed,  I  liave 
crossed  this  place  three  times  and  never  saw  a  tree  here  before. 
Akeel  assented  that  the  appearance  of  a  tree  there  was  strange,  and 
proposed  that  they  should  go  and  find  out  the  mystery  of  it.  On 
approaching  the  tree  they  saw  under  it  a  child  at  sight  of  whom  the 
sun  might  well  be  consumed  with  envy,  and  the  moon  only  think 
herself  fit  to  hang  as  a  pendant  in  his  ear.  Some  of  the  party 
remarked  This  must  be  a  Jin  ;  others  said.  When  did  such  a  radiant 
light  ever  belong  to  a  Jin  ?  doubtless  it  is  an  angel  transformed  into 


60  LIFE   AND    KELTGION  [CH. 

human  shape.  Abumasood  here  v-enturcd  to  inquire,  Who  art  thou, 
boy,  amazing  us  so  by  thy  elegance  and  beauty  ?  art  thou  of  the 
Jins,  or  of  mankind  Y  He  replied  I  am  not  of  the  Jins,  but  of  the 
children  of  Adam.  The  Arab  inquired,  What  then  is  thy 
name?  He  answered.  My  name  is  Mohammed-bin-Abdullah- 
bin -Abdulmutalib- bin- Hashim- bin- Abdaminaf.  Art  thou  the 
grandson  of  Abdulmutalib  V  said  Abumasood,  why  then  art  thou 
here  ?  He  replied.  By  divine  direction  I  came  to  this  wilder- 
ness. The  man  now  dismounted  and  said,  Light  of  my  eyes,  do 
you  wish  me  to  carry  you  to  your  grandfather  ?  On  being  answered 
in  the  affirmative,  Abumasood  took  the  prophet  up  before  him  and 
proceeded  towards  Mekkah.  As  the  party  approached  the  tribe  of 
Benee  Sad,  Abdulmutalib  and  his  company  were  coming  thither  at 
the  same  time.  On  seeing  the  illustrious  chief  at  a  great  distance 
Mohammed  said,  There  is  my  grandfather  who  has  come  for  me. 
They  replied  We  see  no  person.     He  rejoined,  You  will  soon. 

When  the  parties  approached  each  other  and  the  sight  of  Abdul- 
mutalib fell  on  that  sun  of  the  meridian  of  prophecy,  he  threw  him- 
self from  his  horse  and  caught  the  prophet  to  his  bosom,  and  said, 
Where  wert  thou,  light  of  my  eyes  ?  verily,  if  I  had  not  found  thee 
I  would  not  have  left  alive  an  infidel  in  Mekkah.  Mohammed  then 
related  to  Abdulmutalib  the  divine  communications  he  had  received. 
The  illustrious  chief  gave  Abumasood  fifty  she-camels,  and  Virkah 
and  Akeel  sixty,  for  the  favor  of  having  found  and  brought  back 
Mohammed.  He  then  called  and  congratulated  Haleemah  on  the 
joyful  event,  and  gave  her  father  a  thousand  miskals*  of  gold,  and 
ten  thousand  dirhems.  On  the  husband  of  the  lady  he  bestowed 
gold  beyond  calculation,  and  gave  her  two  sons  two  hundred  she 
camels,  and  begged  them  all  to  excuse  him  for  not  entrusting  Mo- 
hammed longer  to  their  care,  as  he  could  not  consent  to  be  separated 
from  him  any  more. 

The  author  of  the  book  of  Anvar  says  it  was  customary  at 
Mekkah  to  give  children  seven  days  after  their  birth  to  wet  nurses. 
A  celestial  voice  directed  Aminah  to  employ  Haleemah,  of  the 
tribe  of  Benee  Sad,  and  many  applying  were  refused  because  they 
did  not  bear  that  name.  In  all  those  regions  at  that  time  a  severe 
famine  prevailed  except  at  the  sacred  city,  which  was  shielded  from 
the  general  calamity  by  the  blessed  presence  of  the  prophet.  Tho 
women  of  Benee  Sad  were  driven  by  the  necessity  of  the  times  to 
go  to  Mekkah  in  the  liope  of  getting  employment  as  nurses. 
Haleemah  relates  that  provisions  were  so  scarce  that  a  day  or  two 
would  pass  and  they  have  no  other  food  than  the  herbage  of  the 
desert,  upon  which  they  fed  in  common  with  their  animals.  One 
night  during  this  period,  in  a  state  between  wakefulness  and  sleep, 

♦  See  Note  61. 


IV.]  OF   MOHAMMED.  61 

she  fancied  a  man  came  and  threw  her  into  a  river  whose  water  was 
whiter  than  milk  and  sweeter  than  honey,  bidding  her  drink  and  be 
satisfied,  after  which  he  carried  her  back  to  her  phace  and  ordered 
her  to  go  to  Mekkah,  where  she  would  be  abundantly  provided  for 
through  the  blessing  of  a  son  recently  born  there.  At  the  same  time 
he  gently  struck  her  breast,  saying,  May  God  increase  your  milk, 
your  symmetry  and  beauty,  which  latter  qualities,  particularly,  were 
so  improved  as  to  astonish  her  tribe.  After  this  admonition  they 
started  for  Mekkah  where  Haleemah  found  her  dream  verified. 

The  compiler  states  that  some  ulemas  reject  the  account  given  in 
the  preceding  traditions  respecting  opening  the  breast  of  Mohammed 
and  extracting  a  black  drop  from  his  heart,  but,  although  cutting  off 
some  authentic  sheeah  traditions  might  not  be  a  serious  loss,  yet  the 
advantage  of  such  a  measure  is  not  apparent. 

During  the  infancy  of  the  prophet  a  terrible  drought  occurred  at 
Mekkah,  when  a  woman  was  warned  in  a  dream  to  procure^  Moham- 
med's prayers  for  rain.  Accordingly  Abdulmutalib  took  him  on  his 
shoulder  and  carried  him  to  the  top  of  Mount  Abukubays,  where  he 
had  no  sooner  supplicated  for  the  blessing  than  torrents  of  rain  de- 
scended, flowing  all  about  the  sacred  city. 

Ibn-Babuyah  relates  from  Abutalib  that  in  the  height  of  the  hot 
season  that  chief  started  for  Sham,  taking  Mohammed,  who  was  then 
eight  years  old,  with  him.  His  friends  remonstrated  against  taking 
the  child,  lest  his  life  should  be  endangered.  But  Abutalib,  declar- 
ing he  could  not  leave  him,  mounted  him  on  a  camel  which  he  kept 
constantly  before  him  so  as  not  to  lose  sight  of  the  child.  As  soon 
as  the  heat  of  the  sun  became  oppressive,  a  small  cloud,  white  as 
snow,  came,  and  saluting  Mohammed,  cast  a  refreshing^  shade  over 
him,  attending  him  wherever  he  went,  and  often  showering  down  a 
variety  of  fruits  tor  his  refreshment.  During  the  journey  water 
became  so  scarce  in  the  kafilah*  that  a  leathern  bottle  of  it  sold  for 
two  ashrafees,t  yet  by  the  blessing  of  the  prophet,  his  guardian  and 
attendants  always  had  that  indispensable  element  in  abundance,  and 
moreover  found  excellent  pasturage  for  their  camels,  any  of  which 
becoming  exhausted  on  the  road,  were  immediately  restored  to 
soundness  and  strength  by  the  touch  of  his  hand. 

As  we  approached  Busray,  said  Abutalib,  the  hermitage  of  a 
certain  Nasaranee  recluse  was  seen  advancing  towards  us  with  the 
speed  of  a  race  horse.  On  coming  up  it  stopped  before  us,  with  its 
astonished  owner,  Bahyra  by  name,  who  was  always  so  absorbed  in 
contemplation  that  he  never  showed  the  least  attention  to  those  that 
passed  his  cell ;  and  never  even  spoke  to  any  person.  When  he 
found  his  hermitage  in  motion,  and  saw  the  kafilah  approaching,  he 
at  once  perceived  it  was  the  prophet ;  and  on  coming  up  he  said  to 

*  Note  48.  t  A  gold  coin. 


62  LIFE   AND    RELIGION  [CH. 

him,  If  what  I  have  read  and  heard  is  true,  thou  art  he,  and  none 
else.  Our  kCifilah  halted  under  a  great  tree  near  the  cell  of  Bahyra. 
The  tree  was  dry  and  the  branches  fallen,  yet  kafilas  were  still  in 
the  habit  of  stoppuig  under  it.  On  the  prophet  seating  himself  under 
the  tree  it  became  agitated  and  threw  out  numerous  boughs,  particu- 
larly spreading  its  branches  over  the  head  of  its  illustrious  visitant, 
and  produced  three  kinds  of  fruit,  two  common  in  summer,  and  the 
other  peculiar  to  winter.  The  people  of  the  kafilah  on  seeing  this 
were  astonished,  as  was  likewise  Bahyra,  who,  coming  down  from  his 
cell  and  bringing  some  refreshment  for  the  young  personage  that  had 
inspired  him  with  such  admiration,  inquired  for  his  guardian.  Abu- 
talib  replied  that  he  was  the  guardian  and  uncle  of  the  child.  The 
old  monk  then  said,  I  testify  that  he  is  the  one  I  know,  or  I  am  not 
Bahyra.  He  then  asked  Abutalib's  permission  to  present  the  re- 
freshment he  had  brought  to  the  wonderful  child,  who  inquired.  Is  it 
for  me  alone,  or  may  my  fellow  travellers  partake  of  it  with  me  ?  The 
recluse  said  it  was  little,  but  all  he  had  ;  however,  he  might  do  as  he 
pleased.  Accordingly  he  said,  Blsmillah!  and  began  to  eat,  our 
whole  party  of  one  hundred  and  seventy  persons  following  his  exam- 
ple ;  and  after  we  were  all  satisfied  the  little  offering  of  Bahyra 
seemed  to  have  been  untouched. 

The  monk  in  astonishment  at  what  he  witnessed,  stooped  down  and 
kissed  the  blessed  head  of  the  prophet,  and  said,  By  the  truth  of  the 
Lord  Christ  this  is  he  !  but  the  people  present  did  not  comprehend 
what  he  meant.  A  man  of  the  kafilah  then  addressed  him  and  said, 
0  hermit,  your  conduct  is  wonderful.  We  have  often  passed  your 
cell,  but  you  never  noticed  us  in  the  least.  He  replied,  I  am  indeed 
in  a  wonderful  state  ;  I  see  what  you  do  not,  and  know  certain  things 
unknown  to  you.  There  is  a  child  under  this  tree  whom  if  you  knew 
as  I  know  him,  verily  you  would  take  him  on  your  shoulders  and 
carry  him  back  to  his  native  city.  On  my  oatli,  I  have  paid  you  no 
attention  but  for  his  sake.  When  I  first  saw  him  from  my  cell,  light 
was  beaming  before  him  to  heaven,  and  I  beheld  men  fanning  him 
with  fans  of  ruby  and  emerald,  while  otliers  presented  him  with  va- 
rious fruits,  the  cloud  at  the  same  time  shading  him.  My  cell  ran 
to  meet  him  like  a  race  horse,  and  this  tree,  which  has  been  dry  so 
long,  and  was  almost  branchless,  by  his  miraculous  power  has  become 
verdant,  with  numerous  boughs,  and  has  instantaneously  produced 
three  kinds  of  fruit.  Moreover,  this  tank,  which  has  been  dry  since 
the  time  of  the  apostles,  its  water  having  disappeared  when  they 
were  rejected  and  abused  by  the  Yehoodees,  has  now  become  full. 
I  have  read  in  the  book  of  the  apostle  Shimoon*  that  he  cursed  the 
Benee  Israeel,  on  which  the  water  of  this  tank  dried  up,  and  he  said, 

*  Simon  Peter. 


IV.]  OF    MOHAMMED.  63 

When  you  see  water  here  again,  know  that  it  is  by  the  blessing  of  the 
prophet  who  will  arise  at  Mekkah  and  flee  to  Medeenah^  Among 
his  own  people  he  will  be  called  Ameen,  and  in  heaven  Ahmed.  He 
will  be  of  the  posterity  of  Ismaeel,  the  son  of  Ibraheem,  and  by  the 
Lord  of  heaven  this  is  he. 

Bahyra  then  turned  to  Mohammed  and  said,  I  ask  you  three 
things,  and  adjure  you  by  Lat*  and  Uzzy  to  answer.  At  the 
mention  of  these  idols  the  prophet  was  angry  and  said,  Ask  nothing 
in  their  name;  verily  they  are  my  greatest  enemies  in  the  shape  of 
two  stone  idols,  which  my  people  worship  from  excessive  stupidity. 

This  is  one  sign,  said  Bahyra,  and  added,  I  adjure  you  by  God 

The  prophet  interrupted,  saying,  Ask  of  me  what  you  please,  since 
you  do  it  in  the  name  of  the  Lord,  my  God  and  thine,  like  whom 
there  is  none  else.  Bahyra  then  questioned  him  about  his  state 
while  sleeping  and  awake,  and  concerning  most  things  relating  to 
his  character  and  condition,  and  found  all  to  agree  with  what  he  had 
read  in  books.  Here  the  monk  fell  and  kissed  the  feet  of  the  proph- 
et and  said,  0  son,  how  grateful  is  thy  smell !  Thy  followers  are 
more  than  those  of  all  the  prophets.  All  the  lights  of  the  world  are 
of  thy  light,  and  by  thy  name  mesjidsf  will  be  built.  As  it  were,  I 
see  thee  leading  armies,  mounted  on  an  Arab  steed.  The  Arabs 
and  the  Ajemeesj  will  obey  thee,  voluntarily  or  involuntarily.  I 
see  thee  break  Lat  and  Uzzy,  and  king  of  the  Kabah,  giving  its  key 
to  whom  you  please.  What  numbers  of  the  Ajemee  and  Arab  he- 
roes thou  wilt  cast  down  in  the  dust  of  destruction  !  Thine  are  the 
keys  of  paradise  and  hell  ;  thine  the  mightiest  sphere  of  usefulness  ; 
thou  wilt  destroy  idols,  and  for  thy  sake  the  judgment  will  not 
take  place  till  all  the  kings  of  the  earth  are  brought  to  bow  to  thy 
religion.  Again  he  kissed  the  hands  and  feet  of  the  child,  and  said, 
Were  I  to  live  in  the  time  of  your  prophecy,  I  would  draw  the 
sword  in  your  cause  and  attack  your  enemies.  Thou  art  the  best  of 
the  sons  of  Adam,  the  chief  of  the  abstinent,  the  seal  of  the  proph- 
ets, and  on  my  oath,  in  the  name  of  the  Most  High,  the  eaith  laugh- 
ed at  thy  illustrious  birth,  and  will  laugh  till  the  judgment  day  for 
joy  at  thy  being.  And  by  the  same  solemn  oath  I  declare  that  kil- 
eeseeas§,  idols,  demons,  all  wept  on  your  account,  and  will  continue 
to  weep  till  the  judgment.  Thou  art  he  for  whom  Ibraheem  pray- 
ed, and  whose  joyful  advent  Eesa  announced,  and  thou  art  pure 
from  the  abominations  of  idolatry. 

Bahyra  then  turned  to  Abutrdib  and  said,  What  relation  do  you 
hold  to  this  child?  The  chief  replied.  He  is  my  son.  Bahyia  re- 
joined, It  cannot  be  so,  for  his  father  and  mother  are  dead.  That  is 
indeed  true,  said  Abutfdib,  I  am  his  uncle.     His  father  died  before 

*  Note  49.  f  Mohammedan  temples,  incorrectly  called  mosques. 

X  Persians.  §  Churches. 


64  LIFE    AND    RELIGION  [CH. 

his  birth,  and  his  mother  when  he  was  six  years  old.  Now  you 
speak  the  truth,  said  Bahyru,  and  in  my  opinion  you  had  better 
carry  him  back  to  your  city,  for  there  is  not  a  Yeehoodee  or  Nasa- 
ranee,  or  possessor  of  a  divine  book  on  earth,  that  does  not  know  he 
is  born.  All  who  see  him  will  recognize  him  as  I  have  done  by  the 
marks  he  bears,  and  by  stratagem  and  treachery  will  endeavor  to 
destroy  him,  in  which  attempt  the  Yehoodees  will  be  more  inveterate 
than  others.  Abutalib  inquired,  What  will  cause  such  enmity 
towards  him  ?  Because  he  is  a  prophet,  answered  Bahyra,  but  Jib- 
raeel  will  descend  to  his  assistance,  and  cancel  all  other  religions. 
Abutalib  expressed  his  hope  that  no  evil  would  befall  Mohammed, 
and  Bahyra  with  many  tears  took  leave,  forewarning  the  prophet  of 
the  hostility  he  must  encounter  from  his  own  Arab  people.  The 
monk  then  turned  to  Abutalib  and  charged  him  to  take  the  greatest 
care  of  the  child,  admonishing  him  of  the  future  enmity  of  the  Ko- 
raysh,  and  telling  him  he  would  have  a  son  who  would  become  the  co- 
adjutor of  Mohammed,  and  who  would  be  praised  in  heaven  for  his 
heroism,  and  that  this  hero's  two  sons  would  attain  the  crown  of 
martyrdom. 

As  we  approached  Sham,*  continued  Abutalib,  I  saw  the  houses 
of  that  country  in  motion,  and  light  above  the  brightness  of  the  sun 
beaming  from  them.  The  crowd  that  collected  to  see  Mohammed, 
that  Yusoof  of  Misreef  perfection,  made  the  bazars  impassable  wher- 
ever we  went,  and  so  loud  were  exclamations  at  his  beauty  and  ex- 
cellence altogether,  that  the  sound  reached  the  frontiers  of  Sham. 
Every  monk  and  learned  man  came  to  see  him.  The  wisest  of  the 
wise,  among  the  people  of  the  book,  who  was  called  Hestoor,  visited 
him,  and  for  three  days  was  in  his  company  without  speaking  a  word. 
At  the  close  of  the  third  day,  apparently  overwhelmed  with  emo- 
tion, he  came  near  and  walked  around  the  prophet,  upon  which  I 
said  unto  him,  0  monk,  what  do  you  want  of  the  child  V  He  said,  I 
wish  to  know  his  name.  I  told  him  it  was  Mohammed-bin-Abdullah. 
At  the  mention  of  the  name  the  monk's  color  changed,  and  he  re- 
quested to  be  allowed  to  see  the  shoulders  of  the  prophet.  No  soon- 
er did  he  behold  the  seal  of  prophecy  than  he  cast  himself  down, 
kissed  it  and  wept,  saying,  Carry  back  this  sun  of  prophecy  quickly 
to  the  place  of  his  nativity.  Verily,  if  you  had  known  what  ene- 
mies he  has  here,  you  would  not  have  brought  him  with  you.  The 
learned  man  continued  his  visits  to  the  prophet,  treated  him  with 
the  greatest  reverence,  and  when  we  left  the  country  gave  liim 
a  shirt  as  a  memento  of  his  friendship.  I  carried  Mohammed 
home  with  the  utmost  expedition,  and  when  the  news  of  our  happy 
return  reached  Mckkah,  great  and  small  came  out  to  welcome  the 

*  Damascus  may  be  here  meant,  as  that  city  is  often  denoted  by  the  name 
of  the  country  in  which  it  is  situated.  f  Egyptian, 


IV.]  OP    5I0IIAMMED.  65 

prophet  except  Abujalil,  who  was  intoxicated  and  ignorant  of  the 
event. 

Other  traditions  respecting  this  journey  into  Sham^  inform  us 
that  many  more  miracles  attended  it.  Savage  animals  a«d  birds  of 
the  air  rendered  the  most  obsequious  homage  to  the  prophet.  And 
when  the  party  reached  the  bazars  of  Busray,  they  met  a  company 
of  monks,  who  immediately  changed  color  as  if  their  faces  had  been 
rubbed  over  with  saffron,  while  their  bodies  shook  as  in  an  ague. 
They  besought  us  to  visit  their  chief  in  their  great  kileeseea.  We 
replied,  What  have  you  to  do  with  us?  on  which  they  said,  What 
harm  is  there  in  your  coming  to  our  place  of  worship  ?  Accord- 
ingly we  went  with  them,  they  supposing  that  Mohammed  was  in 
our  company,  and  entered  a  very  largo  and  lofty  kileeseea,  where 
we  saw  their  great  wise  man  sitting  among  his  disciples  with  a  book 
in  his  hand.  After  looking  in  the  book  and  scrutinizing  us,  he  said 
to  his  people,  You  have  accomplished  nothing ;  the  object  of  our 
inquiry  is  not  here.  He  then  asked  us  who  we  were,  to  which  we 
replied  that  we  were  Koraysh.  Of  what  family  of  that  tribe?  he 
further  demanded.  We  answered  that  we  were  of  the  Benee 
Abdulshems.  He  then  demanded  if  there  was  no  other  person 
belonging  to  our  party  besides  those  present.  We  told  him  there 
was  a  youth  of  the  Benee  Hashim  belonging  to  our  company,  who 
was  called  the  orphan  grandson  of  Abdulmutalib.  On  hearing  this 
he  shrieked,  nearly  swooned  away,  sprang  up  and  cried,  Alas! 
alas  !  the  Nasaranee  religion  is  ruined !  He  then  leaned  on  his 
crosier  and  fell  into  profound  thought  for  a  long  time,  with  eight  of 
his  patriarchs  and  disciples  standing  around  him.  At  last  he  said, 
Can  you  show  me  that  youth?    AYe  answered  in  the  affirmative. 

He  then  accompanied  us  to  the  bazar,  where  we  found  the  prophet, 
with  light  beaming  from  the  radiant  moon  of  his  face,  and  a  great 
crowd  of  people  around  him,  who  had  been  attracted  by  his  extraor- 
dinary beauty,  and  were  buying  his  goods  at  the  highest  prices, 
while  they  sold  their  own  to  him  at  the  cheapest  rate.  With  the 
view  of  proving  the  knowlege  of  the  wise  man,  we  pointed  out 
another  individual  as  the  object  of  his  inquiry,  but  presently  he 
recognized  the  prophet  himself,  and  shouted.  By  the  truth  of  the 
Lord  Meseeh  *  I  have  found  him  !  and  overpowered  with  emotion 
came  and  kissed  his  blessed  head,  saying,  Thou  art  holy.  He  then 
asked  Mohammed  many  things  concerning  himself,  all  of  which  he 
satisfactorily  answered.  The  wise  man  affirmed  that  if  he  were  to 
live  in  the  time  of  Mohammed's  prophecy,  he  would  fight  for  him 
in  the  cause  of  truth,  declaring  that  whoever  obeyed  him  would  gain 
everlasting  life,  and  whoever  rejected  him  would  die  eternal  death. 

When  the  prophet  had  attained  the  age  of  eight  years,  Abdulmu- 

*  Christ,  Messiah. 


66  LIFE    AND    RELIGION,    ETC.  [CH.  IV. 

talil)  departed  tins  life,  being  eighty-two  years  old,  or,  as  another 
tradition  declares,  one  hundred  and  twenty  years  old.     The  venera- 
ble chief  gave  a  special  and  dying  charge  to  Abutalib  respecting 
Mohammed,  and  constituted  him  guardian  of  the  child.     It  is  said 
that  Hatem  and  Anoosheeravan  died  the  same  year,  and  that   Ilur- 
muz,   the  son  of  the   x\jeraee  emperor,  succeeded  to  the  throne. 
Mohammed's  journey  to   Shfim  with  Abutalib  is  said  to  have  taken 
place  when  he  was  nine  years  old,  and  according  to  some,  the  open- 
ing of  his  heart  occurred  when  he  was  at  the  age  of  ten  years. 
Smne  relate  that  in  his  ninth  year  he  went  with  xVbutrdib  to  Busray, 
and  in  his  twelfth  year  to  Sham,  and  the  story  of  Bahyra  should  be 
referred  to  this  second  journey.     In  his  seventeenth  year  the  offi- 
cers of  Hurmuz's  army  deposed   and  blinded  him,  and  put  him  to 
death  in  the  nineteenth  year  of  Mohammed,  making  his  son  Perveez 
emperor.     In  the  prophet's  twenty-third  year  the  Kabah  was  thrown 
down  and  built  anew,  as  some  say,  and   in  his  twenty-fifth  year  he 
married  Khadeejah,  and  in  his  thirty-fifth  year  the  Kabah  was  des- 
troyed and   rebuilt,  according  to  the  most  authentic  account,   in 
which  year  they  say  Fatimah  was  born.     It  is  said  that  in  his  thirty- 
eighth  year  indications    of  his    prophetship,  in  ^  lights^  and    voices 
respecting  him,  were  more  manifest,  and  in  his  fortieth  year  he 
assumed  the  great  apostleship,  in  which  year  it  is  said  Perveez  slew 
the  Arab  kin<j  Naman-bin-ul-Menzer. 


CHAPTER  Y. 

Account  of  Kliadeejah :  Mohammed  is  employed  hij  her  in  a  Mercantile 
Expedition  to  Sham  :  He  marries  her  and  has  hy  her  Kdsim,  Abdullah, 
Rokeeah,  Zaynab,  Ummkulsoom  and  Fdlimah. 

It  is  related  by  both  sheealis  and  sunnees  that  the  first  man  who 
believed  in  the  apostle  of  God  was  Aly-bin-Abutalib,  and  the  first 
woman  that  embraced  the  same  faith  was  Kliadeejah,  the  dangliter 
of  Khuaylid.  The  prophet  himself  declared  that  the  best  of  the 
women  of  paradise  were  four  in  number,  namely  :  Khadeejah  the 
daugliter  of  Khuaylid,  Fatimah  his  own  daughter,  Mar^rm  the 
daughter  of  Imran,  and  Aseeah  the  daughter  of  Mazahim  and  wife  ' 
of  Ih 


aroun. 


On  the  authority  of  the  imam  Jafer-e-Saduk,  it  is  related  that 
one  day  the  prophet  came  in  and  saw  Auyeshah  scolding  Fatiinah 
and  charging  her  with  arrogance  in  supposing  her  mother  Khadeejah 
was  superior  to  tlie  rest  of  them.  At  sight  of  her  father  Fatimah 
burst  into  tears,  and  Mohammed  learning  tlie  cause  was  angry  and 
chided  Auyeshah,  saying,  God  bestows  a  blessing  on  every  woman 
who  loves  her  husband  ardently  and  brings  him  many  children. 
God  be  gracious  to  Khadeejah,  from  whom  by  me  pure  and  sacred 
were  born  Abdullah,  Kasim,  Fatiinah,  Rokeeah,  Zaynab,  and 
Ummkulsoom  ;  but  God  has  made  you  so  sterile  that  you  have  not 
had  a  single  child. 

At  the  death  of  Khadeejah,  Fatimah  clung  to  her  father  and 
asked  whither  her  mother  had  gone.  Jibraoel  was  hereupon  sent 
down  with  the  message  to  Mohammed  that  he  should  infoi-m  Fa- 
timah that  her  mother  was  in  a  house  constructed  of  reeds  with 
golden  joints,  the  posts  sustaining  it  being  of  red  ruby  ;  and  it  was 
situated  between  tlie  houses  of  Aseeah  and  Maryam,  the  daughter  of 
Imran.  So  highly  was  Khadeejah  esteemed  in  heaven,  while  yet 
in  this  world,  that  when  Jibraeel  transported  Mohammed  to  the 
celestial  abodes,  the  prophet  asked  him  if  he  had  any  request  to 
make  of  him,  and  the  angel  only  desired  his  salutation  to  be  con- 
veyed to  Khadeejah.  Another  tradition  states  that  Jibiaeol  in  his 
descents  to  the  prophet,  always  left  a  salutation  for  Khadeejah  when 

*  Pharaoh. 


68  LIFE   AND   RELIGION  [CH. 

she  was  not  present  to  receive  it  in  person.  On  one  occasion  tlie 
angel  brought  her  tiie  agreeable  intelligence  that  a  house  in  para- 
dise had  been  built  for  her  of  jewels,  where  trouble  and  afflictions 
never  come. 

In  another  tradition,  as  the  prophet  was  one  day  sitting  with  his 
wives,  his  thoughts  being  on  his  departed  Khadeejah,  he  began  to 
weep.  Auyeshah,  after  understanding  the  cause,  said,  Why  do  you 
weep  for  an  old  woman  V  Mohannued  replied.  She  was  a  believer 
when  you  were  all  infidels  ;  she  bore  me  children,  but  you  are  sterile. 
It  is  related,  moreover,  that  Auyeshah  declared  that  whenever  she 
wished  to  ingratiate  herself  with  the  prophet,  she  took  the  method 
of  praising  Khadeejah.  After  Mohammed's  assumption  of  the 
prophetical  office,  at  a  time  when  people  kept  aloof  from  him  as  a 
dangerous  man,  Khadeejah  treated  him  with  peculiar  tenderness, 
and  sweetly  soothed  him  amid  the  persecutions  he  suffered  from  his 
fellow  citizens,  meanwhile   supporting  him  with  her  own  property. 

The  remote  cause  of  Khadeejah's  marriage  to  Mohammed  was 
this  :  the  Koraysh  women  were  one  day  celebrating  a  festival,  and 
while  sitting  together  at  the  Kabah,  a  Yehoodee  passed  them  and 
said,  A  prophet  will  soon  arise  among  you,  try  therefore  to  secure 
him  for  a  husband.  The  women,  not  liking  the  Yehoodee's  man- 
ner or  remark,  pelted  him  with  pebbles,  but  his  saying  lodged  deep 
in  the  heart  of  Khadeejah.  About  this  time  Abutillib  called  his 
nephew  Mohammed,  and  said,  I  wish  to  secure  a  wife  for  you,  but 
have  not  the  means  of  making  her  a  proper  marriage  settlement. 
Khadeejah  is  our  relative  and  very  rich.  She  sends  her  servants 
annually  on  mercantile  expeditions  with  large  investments.  If  you 
like  the  plan  I  will  procure  capital  from  her  on  which  you  may 
trade,  and  the  Most  High  may  cause  you  to  realize  a  profit  in  the 
business.  Mohammed  approved  of  the  enterprise.  Abutrdib  then 
visited  Khadeejah  and  proposed  that  she  should  receive  his  nephew 
into  her  employment,  which  she  was  delighted  to  do.  She  told  her 
servant  to  hold  himself  and  the  goods  in  his  hands  under  the  orders 
of  Mohammed,  to  go  with  him  and  render  him  strict  obedience. 
Accordingly  he  started  for  Sham,  with  Maysarah  and  a  relative  of 
Khadeejah  named  Khazeemah,  both  of  whom  were  attendants  on 
Mohammed.  On  the  way  two  of  the  camels  lay  down  exhausted, 
at  which  unlucky  event  Maysarah  was  much  perplexed,  for  there 
was  no  means  of  transporting  the  loads.  The  man  fortliwith 
reported  the  disaster  to  Mohammed,  who  came  and  drew  his  blessed 
hand  over  the  feet  of  the  camels,  on  which  they  immediately  sprang 
up  and  took  the  lead  of  all  in  the  kafilah.  This  miracle  doubled 
the  regard  which  Khazeemah  had  previously  entertained  for  Mo- 
hammed. 

On  approaching  Sham,  they  halted  near  the  cell  of  a  recluse. 
Mohammed  dismounted  under  a  large  old  tree,  which,  though  quite 


v.]  OF   MOHAMMED.  69 

decayed,  immediately  became  renovated,  put  on  branches  and  leaves, 
and  showered  down  its  fruit,  while  herbage  grew  up  all  around  it. 
The  recluse,  on  observing  this  prodigy,  hastened  to  pay  his  respects 
to  the  stranger  whose  presence  appeared  to  have  wrought  such  a  mir- 
acle. The  hermit  had  a  book  in  his  hand,  into  which  he  presently 
looked,  while  scrutinizing  Mohammed.  At  length  he  exclaimed.  It 
is  he,  by  the  truth  of  the  Lord  who  sent  the  Injecl !  Khazeemah, 
suspecting  that  the  recluse  intended  some  harm  to  Mohammed,  jerked 
out  his  sword  and  shouted  to  the  people  of 'the  katilah  to  come  to 
the  rescue.  At  this,  the  old  hermit  fled  to  his  cell,  barred  his  door, 
and  mounting  to  his  roof,  expostulated  with  his  pursuers,  protesting 
by  Him  who  sustains  the  heavens  without  pillars,  that  they  were 
dearer  to  him  than  any  who  had  ever  encamped  there  before.  In 
the  book  I  hold  in  my  hand,  said  he,  it  is  written  that  the  young 
man  under  that  tree  is  the  apostle  of  the  Lord  of  the  universe,  and 
will  assume  the  prophetical  office  with  a  naked  sword,  and  dash  many 
infidels  in  the  dust  of  destruction.  He  is  the  seal  of  the  prophets. 
Whoever  believes  in  him  will  find  salvation,  and  all  that  reject  him 
will  miss  the  right  way,  The  recluse,  after  further  declaring  the 
fortunes  of  Mohammed,  and  enjoining  secrecy,  charged  Khazeemah 
to  take  the  greatest  care  of  him,  and  guard  him  against  enemies, 
most  of  whom  would  be  Yehoodees. 

The  adventure  proved  a  very  profitable  one,  and  when  they  were 
approaching  Mekkah  on  their  return,  Maysarah  addressed  Moham- 
med, saying.  Most  noble  chief,  I  have  witnessed  many  miracles  on 
this  journey,  of  which  you  have  been  the  cause.  Every  tree  and 
stone  we  have  passed  has  saluted  you,  saying.  Peace  unto  thee,  0 
apostle  of  God  !  Some  parts  of  this  road  also,  were  formerly  so  ex- 
tremely difficult  that  it  required  several  days  to  pass  a  distance, 
which,  by  your  blessing,  we  have  traversed  in  a  night.  Moreover, 
tlie  profit  we  have  made  in  this  expedition  is  equal  to  what  we  used 
to  acquire  in  forty  years ;  I  am  therefore  of  opinion  that  you  had 
better  proceed  in  advance  of  the  kafilah,  and  congratulate  Khadee- 
jah  on  the  success  of  the  enterprise,  Mohammed  accordingly  start- 
ed in  advance,  and  approached  Mekkah  at  a  time  when  Khadeejah, 
with  several  of  the  maids,  happened  to  be  sitting  in  an  open  cham- 
ber, overlooking  the  road  to  Shfim.  On  a  sudden  she  was  surprised 
by  the  appearance  of  a  distant  rider  advancing  under  the  shadow  of 
a  cloud,  which  accompanied  him  in  his  rapid  approach.  Two  an- 
gels likewise  attended  him,  one  on  his  right,  the  other  on  his  left, 
marching  through  the  air  with  naked  swords  in  their  hands.  A  chan- 
delier of  emerald  was  suspended  over  his  head,  from  the  cloud, 
which  was  surmounted  by  a  dome  of  ruby.  Khadeejah  was  not  a 
little  astonished  at  this  wonderful  spectacle,  and  prayed,  0  Lord, 
cause  this  wonder  to  come  to  my  humble  abode.  On  a  nearer  ap- 
proach she  recognized  Mohammed  as  the  horseman,  and  in  the 


70  LIFE   AND    RELIGION  [CH. 

ecstasy  of  lier  feelings,  ran  barefoot*  to  meet  him,  kissed  his  blessed 
feet,  and  congratulated  him  on  his  arrival.  She  then  inquired  why 
Maysarah  was  not  in  attendance  on  him,  and  being  informed  that  he 
was  coming  with  the  kufilah,  she  desired  IMoliamraed  to  return  and 
conduct  them  to  the  city.  Her  design  in  this  was  to  have  another 
view  of  the  prodigies  which  liad  attended  his  approach,  nor  was  she 
disappointed,  for  the  same  marvellous  appearances  again  presented 
themselves,  so  that  her  certainty  became  more  sure  respecting  the 
future  glory  of  that  personage. 

When  Maysarah  presented  himself  before  Khadeejah,  he  said, 
0  princess,  I  have  seen  so  many  miracles  from  that  mine  of  excel- 
lence and  perfection  during  the  period  of  our  journey,  that  it  would 
take  several  years  to  relate  them  all.  Every  little  morsel  I  pre- 
pared for  him,  after  being  touched  by  his  blessed  hands,  satisfied  a 
great  company  of  people,  and  still  was  undiminished.  Whenever  the 
heat  became  oppressive,  two  angels  spread  a  shade  over  him,  and 
every  tree  and  rock  he  passed  saluted  him  as  prophet.  He  then 
related  the  story  of  the  recluse,  and  other  wondeful  facts.  Kha- 
deejah, to  secure  another  assurance,  called  for  a  tray  of  fresh  dates, 
and  invited  Mohammed  and  a  number  of  people  to  partake  of  them, 
and  after  all  were  satisfied,  the  dates  were  not  in  the  least  diminished. 
The  princess  then  emancipated  Maysarah  and  his  children,  for  the 
glad  tidings  he  had  given,  and  bestowed  on  him  ten  thousand  dir- 
hems. 

After  this  fortunate  enterprise,  Khadeejah  directed  Mohammed 
to  go  to  Abutalib,  and  procure  that  chief  to  wait  on  her  uncle  Amer- 
bin-Asad,  and  solicit  her  in  marriage  for  himself.  She  herself  sent 
to  her  uncle  to  secure  his  consent  to  their  union.  Some  maintain 
that  the  request  was  made  by  her  father,  Kliuaylid-bin-Asad,  but  as 
that  chief  is  known  to  have  been  dead  at  that  epoch,  the  demand 
must  have  been  made  of  her  uncle.  Mohammed  was  then  twenty- 
five  years  of  age,  and  Khadeejah  forty.  There  is  indeed  a  tradition 
that  states  her  age  to  have  been  twenty-eight  years  at  this  time. 
But  the  former  account  must  be  correct,  as  she  departed  this  life  at 
the  age  of  sixty-five  years,  and  was  buried  by  the  blessed  hand  of 
the  prophet,  in  the  graveyard  at  Mekkah.  Her  death  is  said  to  have 
occurred  nearly  three  years  before  the  Hijret,t  and  three  days  after 
the  demise  of  Abutalib.  However,  Khadeejah  was  the  mother  of 
all  Mohammed's  children,  except  Ibraheem,  who  was  his  son  by 
Mareeah,  the  Misree  maid. 

In  the  book  entitled  Kashf-ul-Ghamah,  it  is  related  that  Khadee- 
jah was  first  married  to  Ateek-bin-Auyiz,  of  IMakhzoom,  by  whom  she 
had  a  dauo-hter.     Her  second  husband  was  Abuhalah-Hind-bin-Za- 


*  In  the  warm  regions  of  the  East,  ladies  of  rank  often  sit  with  uncovered 
feet.  t  Flight  to  Medeenah. 


v.]  OF    MOHAMMED.  71 

rarah,  of  Tayim,  by  whom  she  had  a  son  named  Hind-bin-Hind. 
Her  third  husband  was  the  apostle  of  God,  who  gave  her  in  dower 
twelve  aukeeahs  of  gold. 

Kulaynee  and  others,  on  the  authority  of  the  imam  Saduk,  relate 
that  when  the  prophet  proposed  to  marry  Khadeejah  the  daughter  of 
Khuaylid,  Abutalib,  with  a  party  of  his  near  relatives,  waited  on 
her  uncle  Virkah-bin-Nofal,  and  introduced  the  business  by  ascrip- 
tions of  praise  to  God,  saying,  Praise  and  thanksgiving  to  God  is 
most  proper,  for  he  is  the  Lord  of  the  Kabah,  and  has  made  us,  the 
posterity  of  Ibnlheem  and  offspring  of  Ismaeel,  the  inhabitants  of 
His  sanctuary,  exalting  us  above  other  people.  We  are  the  keepers 
of  the  Kabah,  to  which  pilgrims  from  the  ends  of  the  earth  repair. 
And  he  blesses  us  in  the  city  wherein  we  dwell.  Know  ye  now, 
that  the  son  of  my  brother,  Mohamraed-bin-Abdullah,  is  the  most 
worthy  of  the  Koraysh,  and  has  no  equal  among  men.  Grant  that 
he  has  little  property  :  still  wealth  is  a  changing  circumstance, 
like  the  shadow  incessantly  varying  its  position  and  size.  This  no- 
ble young  man  has  bestowed  his  affections  on  Khadeejah,  and  she 
acknowledges  a  reciprocity  of  sentiment,  and  we  have  come,  with 
her  acquiescence  and  desire,  to  solicit  in  due  form  your  consent  to 
their  union.  As  to  a  marriage  settlement,  I  will  give  from  my  own 
property  whatever  you  demand,  to  be  advanced  now,  or  paid  here- 
after. By  the  Lord  of  the  Kabah,  I  declare  that  he  is  of  the  most 
high  and  illustrious  rank,  of  eminent  wisdom,  accomplished  mind, 
remarkable  piety,  and  kindest  tongue.  Here  Abutalib  paused  and 
was  silent. 

Khadeejah's  uncle,  who  was  a  ulema,  and  ranked  high  among  the 
learned,  attempted  to  reply,  but  was  obviously  too  much  agitated  to 
give  a  suitable  answer.  Khadeejah,  perceiving  his  embarrassment, 
through  excessive  love  of  Mohammed,  opened  a  little  the  veil  of  mod- 
esty, and  with  an  eloquent  tongue  said,  Although  you,  my  uncle, 
should  be  first  to  answer  the  demand  which  has  been  made,  yet  I 
have  more  interest  and  authority  in  the  matter  than  yourself.  To 
you,  0  Mohammed,  I  have  pledged  my  heart,  and  am  content  to  find 
my  dower  in  my  own  property.  Direct  your  uncle  to  slaughter  a  she- 
camel  for  the  nuptial  feast,  and  do  you  visit  me  as  your  wife  when- 
ever you  like.  Abutalib  then  said  to  the  company,  Be  ye  witnesses 
that  she  has  pledged  herself  to  Mohammed,  and  become  guarantee 
for  her  own  dower.  At  this,  one  of  the  Koraysh  said,  How  odd  it 
is  for  women  to  become  sureties  for  men  in  reference  to  dowers  ! 
This  offended  Abutalib,  whose  wrath  was  always  terrible  to  the 
Koraysh,  and  he  rose  and  said,  Whenever  husbands  like  the  son  of 
my  brother  are  to  be  obtained,  women  may  and  will  themselves  make 
the  first  advances,  and  offer  the  highest  dowers ;  but  when  fellows 
like  you  aspire  to  a  marriage  with  them,  it  is  to  be  expected  that 
they  will  have  the  prudence  to  demand  large  settlements. 


72  LIFE   AND    RELIGION  [CH. 

Abutrdib  then  slaughtered  a  camel,  and  the  nuptials  of  the  pearl 
of  the  shell  of  prophecy  with  the  casket  of  the  jewels  of  women  were 
celebrated.  A  Koraysh  named  Abdullah-bin-Ghanim  chanted  an 
extemporaneous  ode,  the  burden  of  which  was,  May  felicity  attend 
thee,  O  Khadecjali,'for  the  Horaaee  *  of  thy  fortune  ascends  to  the 
pinnacle  of  the  heaven  of  glory  and  exaltation.  You  have  become 
the  wife  of  the  best  of  the  first  and  last,  for  throughout  the  world 
where  can  one  be  found  like  Mohammed  ?  Of  him  Moosu  and  Eesa 
announced  the  glad  tidings,  the  marks  of  which  will  soon  appear.  For 
years  the  readers  and  writers  of  the  sacred  books  have  acknowledged 
him  prophet. 

Ibn-Bdbuyah  relates  that  Khadeejah's  first  child  by  the  prophet 
was  Abdullah.  After  Kasim,  the  second  son  of  the  prophet,  departed 
to  the  holy  world,  Mohammed  one  day  found  Khadeejah  weeping, 
and  inquiring  the  cause,  she  said,  0  Rasoolullah,t  the  milk  flowed 
from  my  breast  and  brought  my  son  to  mind  and  made  me  weep. 
The  prophet  replied,  Weep  not,  Khadeejah ;  are  you  not  satisfied 
with  the  assurance  that  when  you  arrive  at  the  gates  of  paradise  he 
will  be  there  to  take  your  hand  and  lead  you  to  the  happiest  bowers 
of  that  blessed  abode  to  dwell  forever  V  Khadeejah  inquired  if  such 
a  reward  awaited  every  believer  who  lost  a  child ;  to  which  Moham- 
med replied  that  God  was  too  merciful  to  take  away  finally  such 
darling  fruit  of  the  heart  from  one  of  his  servants  that  is  patient 
under  the  bereavement  and  still  praises  divine  providence. 

Various  traditions  relate  that  Khadeejah  was  a  princess  in  Mek- 
kah,  and  possessed  animals  and  other  property  to  an  incalculable 
amount.  Some  say  that  she  had  more  than  eighty  thousand  camels, 
and  traded  to  Misr,  Sham,  Ilabeshahj  and  other  places.  After  the 
death  of  her  first  two  husbands  she  had  a  number  of  wealthy  suitors, 
among  whom  were  Abujahl  and  Abusufeean,  but  she  rejected  them 
all,  having  fixed  her  heart  on  Mohammed,  for  from  devotees,  learned 
men  and  astrologers,  she  had  heard  much  of  his  character  and  the 
miracles  wrought  by  him.  She  was  furtlier  confirmed  in  her  choice, 
by  a  device  upon  which  she  was  put  by  her  uncle,  Virkah-bin-Nofal, 
who  told  her  that  he  had  a  book  containing  talismans  and  incantations, 
and  that  he  would  pronounce  for  her  an  incantation  over  water,  after 
which  she  should  bathe  in  it,  and  write  her  a  prayer  from  the  Injeel 
and  Zaboor,§  which  she  should  put  under  her  head,  when,  on  falHng 
asleep,  she  would  infallibly  see  her  future  husband  in  a  dream. 
Khadeejah  made  the  experiment,  and  in  her  dream  saw  a  man  come 
to  her  of  medium  stature,  delicate  eyebrows,  large  and  black  eyes, 
cherry  lips,  rosy  cheeks,  and  altogether  of  abright,  beautiful,  and  love- 
ly appearance.     He  had,  moreover,  a  mark  between  his  shoulders,  a 

*  Note  50.  t  Prophet  of  God — a  title  assumed  by  Mohammed. 

Igypt,  Syria,  Abyssinia.  §  Gospel  and  Psalter. 


v.]  OF    MOHAMMED.  73 

cloud  overshadowed  him,  and  he  was  mounted  on  a  horse  of  light, 
having  a  gold  bridle  and  a  saddle  set  with  a  variety  of  precious 
jewels.  The  face  of  the  horse  resembled  the  human,  his  feet  were 
like  those  of  an  ox,  and  he  measured  as  far  at  a  single  step  as  the 
eye  could  reach.  This  horseman  came  out  of  the  house  of  AbutCdib, 
and  when  he  approached  her  she  embraced  him,  and  seated  him  in 
her  lap.  Here  she  awoke,  and  could  sleep  no  more  during  the  night. 
The  next  morning  she  visited  her  uncle  and  related  her  dream.  Vir- 
kah  congratulated  her,  and  extolled  him  whom  she  had  seen  in 
vision,  and  ended  by  declaring  that  it  was  no  other  than  Moham- 
med-bin-Abdullah. 

Tlie  fire  of  love  for  Mohammed  previously  kindled  in  her  bosom,, 
now  blazed  with  increased  intensity,  which  she  was  not  in  a  condi- 
tion to  relieve  by  divulging  the  secret  to  any  one.  In  this  state  she 
returned  home,  and  sought,  by  retirement,  weeping,  and  singing 
amorous  laments,  to  soothe  her  sorrows.  While  thus  engaged,  she 
heard  the  voice  of  company  entering  her  house,  and  directly  her 
maid  came  to  announce  the  great  Arab  chiefs,  the  sons  of  Abdulmu- 
talib.  At  this  announcement,  Khadeejah  was  impatient  to  welcome 
them,  and  gave  orders  for  IMaysarah  to  spread  the  finest  carpet,  and 
seat  her  distinguished  visitors  according  to  their  rank,  and  bring  in 
a  variety  of  choice  fruits  and  dishes  for  their  refreshment.  She  her- 
self sat  behind  a  curtain,  where  she  could  easily  converse  with  her 
guests.  After  they  had  refreshed  themselves  and  began  a  conver- 
sation with  her,  in  a  sweet  and  gentle  voice  from  behind  her  screen 
she  answered  them,  saying,  0  chiefs  of  Mekkah  and  the  Kabah, 
the  light  of  your  visit  has  caused  ray  poor  hut  to  become  the  envy  of 
the  flower-garden  of  Irera  :*  whatever  your  demand  may  be,  it  is 
already  granted.  Abutalib  replied.  We  have  come  to  make  a  re- 
quest, the  benefit  of  which  will  accrue  to  yourself,  although  it  be  for 
the  son  of  my  brother,  Mohammed.  On  hearing  that  heart-rejoicing 
name,  Khadeejah  lost  her  self-control,  and  involuntarily  exclaimed, 
Where  is  he  ?  Let  me  hear  his  wish  from  his  own  grief-annihilating 
lips;  whatever  his  desire  may  be,  from  ray  soul  it  is  granted. 

Abbas  now  hastened  to  bring  Mohammed  to  the  conference,  and 
sought  a  long  time  in  vain,  till  at  last  he  found  him  asleep  in  a  spot 
called  the  Place  of  Ibruheera.  He  was  wrapped  in  his  cloak,  and 
a  monstrous  serpent  was  lying  on  his  pillow  with  a  rose-leaf  in  its 
mouth,  with  which  it  was  fanning  the  sleeping  chief.  At  this  specta- 
cle, Abbjis  drew  his  sword  and  assaulted  the  serpent,  that  in  turn 
darted  on  him  so  furiously  that  he  cried  to  his  nephew  to  defend 
him.  The  sleeper  opened  his  eyes  and  the  serpent  vanished.  Mo- 
hammed asked  his  uncle  why  he  had  drawn  his  sword,  and  on  being 
told  the  story  of  the  serpent,  smiled,  saying  it  was  no  serpent,  but 

*  Note  51. 


74  LIFE   AND   RELIGION  [CH. 

one  of  tlie  angels  sent  by  the  Most  High  to  guard  him  from  enemies 
night  and  day.  Abbfis  extolled  the  prophet,  and  said  that  nothing 
could  be  considered  strange  when  it  related  to  him.  He  then 
informed  Mohammed  that  he  was  waited  for  with  impatience. 

When  they  entered  the  house  of  Kliadeejah  it  became  so  brightly 
illuminated  by  his  presence  that  she  began  to  chide  Maysarah  for 
not  closing  the  windows  and  excluding  the  beams  of  the  sun.  He 
declared  there  were  no  windows  open,  and  went  out  to  see  what 
the  cause  of  this  extraordinary  illumination  was.  The  mystery 
was  presently  solved  by  the  appearance  of  the  prophet  with  Abbas, 
both  of  whom  the  servant  ran  to  announce,  as  well  as  to  explain  the 
wonder  to  his  mistress.  When  Mohammed  entered,  his  uncles  rose 
to  receive  him,  and  seated  him  in  the  most  honorable  place. 

After  refreshments  had  been  again  served  round,  Khadeejah  from 
behind  her  curtain  addressed  Mohammed,  saying  that  the  light  of 
his  beauty  had  illuminated  her  dark  dwelling  and  turned  savageness 
into  refinement.  She  then  asked  him  if  he  would  like  to  be  super- 
intendent of  her  property,  and  travel  to  what  quarter  he  pleased. 
He  replied  in  the  affirmative,  and  added  that  he  wished  to  visit 
Sham.  She  then  offered  him  a  hundred  aukeeahs  of  gold,  the  same 
weight  of  silver,  two  kharwar  of  loading,  and  two  camels  for  the  trip, 
with  which  Abutalib  in  the  name  of  the  rest  expressed  much  satis- 
faction. Khadeejah  then  asked  him  in  the  most  respectful  manner 
if  he  could  load  a  camel.  He  answered.  Yes ;  and  Khadeejah  order- 
ed Maysarah  to  bring  one  that  she  might  see  the  feat  performed. 
Maysarah  brought  out  a  monstrous,  unmanageable,  mad  camel, 
with  fiery  eyes,  foaming  savagely,  and  bellowing  in  a  frightful 
manner.  Abbas  said  to  the  servant.  Could  you  not  find  a  gentler 
camel  than  this  for  the  trial  ?  Let  him  come,  said  Mohammed.  When 
the  animal  approached,  he  knelt  down  and  rubbed  his  face  against 
the  feet  of  the  prophet,  who  no  sooner  put  his  blessed  hand  on  the 
creature's  back  than  he  exclaimed  in  elegant  style.  Who  is  like  me 
on  whose  back  the  sayyid  of  the  prophets  places  his  hand  !  At 
this  wonderful  scene,  the  women  with  Khadeejah  declared  that  it 
was  caused  by  nothing  less  than  the  most  powerful  magic.  This 
she  contradicted,  and  pronounced  it  a  manifest  miracle.  She  then 
ordered  several  suits  of  clothes  to  be  brought,  observing  to  Moham- 
med that  his  apparel  was  not  suitable  for  the  journey.  When  the  gar- 
ments were  presented  she  remarked,  These  handsome  dresses  are  too 
long  for  you,  and  I  will  shorten  them.  He  replied  Every  garment 
just  fits  me  ;  and  so  on  trial  it  appeared,  for  long  and  short  dresses 
accommodated  themselves  exactly  to  his  stature,  which  was  one  of  the 
miracles  attending  him.  A  considerable  wardrobe  of  rich  garments 
were  oiven  him  for  the  journey,  to  which  Khadeejah  added  her  own 
she-camel  that  was  celebrated  at  Mekkah  for  beauty  and  speed. 


v.]  OF    MOHAMMED.  75 

Maysarah  was  sent  with  Mohammed,  having  received  a  strict  charge 
to  obey  him  in  all  respects. 

All  the  people  of  Mekkah  assembled  to  take  leave  of  Mohammed 
and  witness  his  departure,  when  he  found  that  through  the  negligence 
of  the  servants  the  camels  had  not  been  loaded.  He  dismounted, 
tucked  the  skirts  of  his  robe  in  his  girdle,*  and  by  divine  power,  in 
the  twinkling  of  an  eye,  performed  the  whole  task  himself.  This 
however  was  notdone  without  an  exertion,  which  caused  perspiration, 
like  dew  of  the  morning,  to  pour  from  liis  roseate  countenance.  At 
this  spectacle  much  sympathy  was  felt  by  human  spectators,  but  the 
inhabitants  of  heaven  exclaimed  at  the  sight,  while  the  sea  of  divine 
jealousy  boiled,  and  a  voice  summoned  Jibraeel  to  hasten  to  RizvPin, 
the  treasurer  of  paradise,  and  bring  out  the  cloud  created  for  Mo- 
hammed two  thousand  years  before  the  formation  of  Adam,  and 
spread  it  over  the  head  of  the  prophet,  to  protect  him  from  the  beams 
of  the  sun.  The  appearance  of  the  cloud  excited  great  amazement 
in  the  crowd,  but  Abbas  appearing  to  understand  the  matter,  observ- 
ed that  Mohammed  was  dearer  to  the  Lord  than  to  stand  in  need 
of  an  umbrella  from  himself. 

Contention  now  arose  among  the  parties  constituting  the  kafilah, 
who  should  be  leader.  The  Benee  Makhzoom  nominated  Abujahl. 
The  Benee  Lovay  declared  for  Abusufeean  :  Maysarah  nominated 
Mohammed,  to  whom  the  Benee  Hashim  gave  in  their  adhesion, 
while  Abujahl  threatened  to  run  his  sword  through  his  own  body  if 
he  himself  were  not  elected  over  his  competitors  for  the  office.  This 
impertinent  pretension  brought  out  the  blade  of  Hamzah,  who  began 
to  abuse  Abujahl  in  no  measured  terms  for  his  absurd  arrogance, 
wishing  the  Most  High  would  cut  off  his  hands  and  feet  and  blind 
him,  adding.  Does  a  fellow  like  you  think  to  frighten  us  to  yield  to 
your  intolerable  vanity  by  threatening  to  kill  yourself?  Mohammed 
interposed,  requested  his  uncle  Hamzah  to  sheathe  his  sword,  and  not 
let  the  journey  commence  with  jealousy  and  strife.  Let  them  start 
in  the  morning,  said  the  prophet,  and  we  will  follow  in  the  evening ; 
in  every  condition  the  Koraysh  are  superior  to  others. 

After  the  kafilah  had  marched  several  stages  in  this  order,  they 
came  to  a  wady  noted  for  tempests,  and  Mohammed  proposed  that 
they  should  encamp  on  the  skirt  of  a  mountain,  to  which  the  whole 
company  agreed,  except  a  rich  merchant,  who  ridiculed  the  rest  for 
their  timidity,  as  there  was  no  sign  of  danger  apparent.  However, 
he  paid  dear  for  his  resolution,  for  presently  a  tempest  arose  so  sud- 
denly that  he  had  no  time  to  save  either  his  goods  or  himself,  losing 
all  and  being  himself  swept  to  hell  by  the  storm.  The  tempest  con- 
tinued to  in'crease  in  fury  four  successive  days,  when  IMaysarah, 
alarmed  at  their  situation,  told  Mohammed  that  the  deluge  would 

*  Note  52. 


76  LIFE   AND    RELIGION  [CH. 

not  subside  for  a  montli  so  as  to  enable  them  to  proceed,  and  as  it 
was  improper  to  continue  long  in  their  present  position,  it  was  best 
to  return  to  Mekkah.  The  prophet  made  no  reply  at  the  time,  but 
at  night  in  a  dream  he  saw  an  angel  visit  him,  who  exhorted  him 
not  to  be  troubled  at  the  difiicultics  which  surrounded  him,  but  to 
order  the  kafilah  to  load  and  advance  to  the  edge  of  the  overflowed 
wady,  when  a  white  bird  would  appear,  cutting  the  surface  of  the 
water  with  its  wing,  and  indicate  the  direction  he  was  to  take.  He 
and  his  companion's  were  then  to  say,  Blsmillah  va  Billah  /*  when 
all  would  pass  safely.  The  admonition  was  put  in  practice  the  next 
morning,  the  white  bird  appearing  to  act  its  part  as  guide  by  draw- 
ing a  white  line  on  the  water.  Some  of  the  party  remonstrated 
against  an  attempt  apparently  so  fatal.  However,  the  water  did  not 
reach  mid-leg  except  in  the  case  of  two  individuals,  one  of  whom  said 
only  Bismillah — a  part  of  the  required  invocation — and  with  dif- 
ficulty escaped.  The  other  luckless  individual  not  only  neglected  the 
prescribed  form,  but  began  his  advance  by  invoking  Lat  and  Uzzy, 
and  was  consequently  drowned  in  the  passage. 

After  passing  the  inundated  wady  the  kafilah  resumed  its  original 
order  of  march  in  two  divisions.  Abujahl,  of  the  advance  party, 
now  became  outrageous  with  envy  against  IMohammed,  and  arriving 
at  a  certain  well,  ordered  the  company  to  fill  their  water-bottlest  and 
then  cover  the  mouth  of  the  well  in  such  a  manner  that  it  could  not 
be  discovered,  that  the  Benee  Hashim  might  die  there  of  thirst. 
The  cruel  order  was  followed,  and  Abujahl  to  ascertain  the  success- 
ful execution  of  his  plot,  left  a  slave  with  a  bottle  of  water  conceal- 
ed near  the  place,  to  witness  the  destruction  of  the  Beneee  Hashim, 
promising  to  emancipate  him  on  his  bringing  that  welcome  news. 
In  due  time  the  Benee  Hashim  arrived  at  the  spot,  and  finding  no 
well  of  water  were  thrown  into  despair.  In  this  emergency  the 
prophet  raised  his  hands  towards  heaven  in  prayer,  when  immedi- 
ately a  delightful  spring  rose  up  under  his  blessed  feet,  and  when  men 
and  animals  were  satisfied  and  the  bottles  filled,  the  party  proceeded 
on  their  way.  Abujahl's  slave  hurried  on  before  them,  and  on 
overtaking  his  master,  related  what  had  happened,  and  declared  that 
whoever  contended  with  Mohammed  would  be  overcome.  The  old 
wretch  was  enraged  at  this  news,  and  scolded  the  slave. 

At  length  the  kafilah  reached  a  wady  of  Sham  called  Zayban, 
and  abounding  with  trees.  Here  a  monstrous  serpent,  as  large  as 
a  date-tree,  opposed  their  passage,  opening  his  mouth  in  a  frightful 
manner,  and  uttering  a  savage  hiss,  while  sparks  of  fire  showered 
from  his  terrific  eyes.  On  perceiving  this  ugly  monster,  the  camel 
of  Abujahl  shyed  and  threw  the  curse,  breaking  some  of  his  ribs. 
The  accident  made  him  swoon,  but  did  not  improve  his  disposition, 

*  In  the  name  of  God  and  by  God.  t  Note  53. 


Y  1  or   MOHAMMED.  77 

for,  on  recovering,  he  ordered  a  halt  to  be  made  in  a  place  some- 
what retired  fiom  the  scene  of  danger,  with  the  design  that  when 
Mohammed  should  come  up,  his  camel  might  be  so  frightened  at  the 
monster  in  the  way,  as  to  cast  and  kill  him.     When  the  prophet 
arrived  he  inquired  the  reason  of  the  advance  party's  haUing  in 
such  an  unsuitable  place.     Abujahl  declared  that  he  was  ashamed 
any  longer  to  take  precedence  of  the  sayyid  of  the  Arabs,  and  said" 
to  Mohammed,  Do  you  lead  on,  and  I  will  follow,  and  cursed  be 
the  man  that  attempts  to  precede  you.     Abbas,  delighted  at  the 
happy  turn  of  affairs,  was  about  to  proceed,  but  Mohammed  ordered 
him  to  stop,  for  doubtless  there  was  a  snare  in  the  way.     The  proph- 
et then  advanced  in  front,   and  on  approaching  the  serpent,  his 
camel  was  near  shying,  but  Mohammed  bade  her  not  fear  while  she 
carried  the  seal  of  the  prophets.     He  then  ordered  the  serpent  to 
remove  out  of  the  way,  and  not  trouble  the  kaiilah.     By  divine 
power,  the  monster  addressed  Mohammed  with  salutations  of  peace, 
and  declared  himself  no  earthly  animal,  but  a  king  of  the  Jins,  and 
by  name  Ham-bin- Alheem.    He  further  stated  that  he  had  believed 
at  the  hand  of  Ibraheem,  and   on  one  occasion  asked  that  patriarch 
to  intercede  for  him  with  Grod.     Ibraheem  replied,  Intercession  is 
the  peculiar  province  of  one  of  my  future  posterity,  named  jMoham- 
med  ;  and  he  bade  me  wait  for  you  in  this  place,  and  long  enough 
has  my  patience  been  tried.     I  was  with  Hazret  Eesa  on  the  night 
He  was  carried  to  heaven,  when  He  commanded  His  apostles  to 
obey  you,  and  join  your  sect.     At  last  I  have  the  happiness  of  wait- 
ing on  you,  and  now  beseech  you  not  to  forget  me,  0  sayyid  of  the 
prophets,  in  your  intercessions  with  the  Most  High.     So  be  it,  re- 
joined Mohammed,  at  the  same  time  ordering  Ham  to  disappear  and 
harm  none  of  the  kaiilah,  whereupon  he  vanished.     The  friends  of 
the  prophet  were  rejoiced,  and  more  warmly  attached  to  him  by  the 
prodigy  they  had  witnessed,  and  his  illustrious  uncles  chanted  odes 
in  his  praise. 

The  kafilah  continued  to  advance  till  they  came  to  a  wady  where 
disappointment  in  not  finding  water  reduced  them  nearly  to  despair. 
The  prophet  thrust  his  arm  to  the  elbow  into  the  sand,  and  looking 
towards  heaven  and  praying,  such  a  river  rose  from  his  fingers  that 
Abbas,  fearing  their  goods  would  be  carried  away,  cried  out,  Enough  ! 
dear  nephew.  Men  and  animals  having  drank,  and  the  bottles  being 
filled,  Mohammed  told  Maysarah  to  produce  a  few  dates.  While 
eating  the  fruit  the  prophet  planted  the  seeds  in  the  earth,  and  being 
asked  the  reason  by  Abbas,  he  replied  that  he  wished  to  produce  a 
date-grove  in  that  place.  But  when  will  it  yield  fruit?  inquired 
Abbas,  who  was  told  that  he  would  soon  witness  a  manifestation  of 
divine  power.  After  proceeding  a  short  distance  from  the  place, 
he  directed  Abbas  to  go  back  and  look  at  the  date-trees  and  gather 
some  of  the  fruit.     On  returning  to  the  spot  the  astonished  chief 


78  LIFE   AND    RELIGION  [CH. 

beheld  the  trees  rearing  their  heads  to  heaven,  and  laden  with 
clusters  of  fresh  and  dry  dates.  He  gatliered  a  eamel-load  of  the 
dates  and  rejoined  the  kafilali,  all  partaking  of  the  fruit,  adoring 
God,  and  praising  the  asylum  of  prophecy,  whom,  however,  Abujahl 
reproached  as  a  sorcerer,  and  endeavored  to  persuade  the  party  not 
to  eat  of  what  he  would  denominate  the  fruit  of  enchantment. 

On  arriving  at  Aylah*  they  were  visited  by  an  old  monk,  the 
most  learned  of  all  in  a  largo  monastery,  and  who  had  wept  his  eyes 
out  in  anxiety  to  see  the  last  prophet  of  time,  whose  description  he 
had  read  in  the  Injeel.  At  the  approach  of  the  sun  of  prophecy  his 
sight  was  restored,  and  other  prodigies  took  place.  The  door  of  a 
certain  church  into  which  Mohammed  was  introduced  was  very  low, 
in  order  that  whoever  entered  might  be  compelled  to  pay  obeisance  to 
the  numerous  images  within,  but  it  was  not  in  the  power  of  such 
precautions  to  secure  an  idolatrous  act  from  Mohammed,  for  at  his 
approach  the  door  enlarged  its  dimensions  so  that  he  walked  in  up- 
right. 

When  the  kafilah  arrived  in  Shamf  and  exposed  their  goods  for 
sale,  a  crowd  of  purchasers  soon  bought  the  whole  quantity  at  a 
high  price,  except  the  merchandise  belonging  to  Khadeejah,  which 
Mohammed  declined  selling  at  that  stage  of  the  market.  Abujahl, 
who  omitted  no  opportunity  for  an  ill-natured  remark  against  the 
prophet,  declared  that  Khadeejah  never  sent  such  a  luckless  agent 
before,  who  kept  all  her  goods  on  hand  while  the  rest  of  the  party 
had  quite  sold  out  their  stock.  However,  all  this  turned  to  the  ad- 
vantage of  the  wealthy  widow,  for  fresh  purcliasers  coming  in,  and 
hers  being  the  only  goods  remaining  in  the  market,  the  prophet  sold 
them  all  at  double  the  rate  that  any  other  of  the  company  had  done. 

After  every  thing  had  been  disposed  of  except  a  bale  of  undressed 
skins,  a  chief  of  the  Yehoodees  happening  to  pass,  recognized  Mo- 
hammed as  the  expected  prophet  by  the  description  he  had  read  in 
the  sacred  books.  The  Yehoodee  said  to  himself.  This  is  the  man 
who  will  destroy  our  religion,  and  make  our  women  widows.  He 
then  accosted  Mohammed  and  demanded  for  what  price  he  would 
sell  the  bale  of  skins.  Five  hundred  diihems,  was  the  answer.  I 
will  take  them,  rejoined  the  man,  on  condition  that  you  bestow  on 
my  house  the  blessing  of  becoming  my  guest.  As  they  approached 
the  Yehoodee's  dwelling,  he  advanced  before  the  prophet,  and  said 
to  his  wife,  I  am  bringing  a  man  here  who  will  destroy  our  religion. 
Take  the  millstone  and  go  to  the  roof  of  the  house,  and  when  he  is 
going  out  after  receivmg  his  money,  hurl  the  stone  down  on  his  head. 
The  wom.an,  however,  was  too  late  in  putting  the  stone  in  motion, 
and  not  only  missed  Mohammed,  but  crushed  her  own  two  sons  to 

*  Elana.  t  Damascus  may  here  be  meant,  that  city  being  called 

Damask-esh-Sham,  and  by  contraction,  Sham. 


v.]  OF   MOHAMMED.  79 

death.  At  this  sad  accident  the  Yehoodee  ran  out  and  s^v>uted 
among  his  people  that  the  stranger  would  destroy  their  religion  ; 
that  he  had  entertained  him  as  a  guest,  and  on  leaving  he  had  killed 
his  two  sons.  At  this  summons  the  Yehoodees  drew  their  swords, 
mounted  and  pursued  the  prophet,  whose  uncles  no  sooner  perceived 
his  danger  than  out  came  their  blades,  and  they  vaulted  on  their 
Arab  steeds  and  charged  the  assailants  like  lions.  Hamzah,  in  par- 
ticular, surnamed  the  Lion  of  God,  assaulted  the  enemy  with  great 
fury,  and  sent  many  of  them  to  perdition.  The  Yehoodees  now 
grounded  their  arms  for  a  parley,  and  said.  The  man  in  whose  de- 
fence you  slay  us  so  furiously,  will,  when  he  appears  in  his  true 
character,  destroy  your  country,  kill  your  people,  and  break  in 
pieces  your  idols  ;  allow  us  then  to  prevent  his  injuring  either  you 
or  ourselves.  At  this  Hamzah  renewed  his  onset,  with  redoubled 
fury,  declaring  that  Mohammed  was  the  lamp  of  his  people  in 
the  darkness  of  ignorance  and  degradation.  The  Yehoodees  were 
completely  routed,  and  the  Koraysh  moreover,  took  large  spoils  from 
them.  Immediately  after  this  adventure  the  kafilah  started  for  Mek- 
kah. 

On  the  return,  Maysarah  proposed  that  a  general  subscription 
should  be  made  for  Mohammed,  by  whose  blessing  the  expedition 
had  been  so  remarkably  gainful  to  all.  This  proposition  was  agreed 
to,  and  a  large  amount  of  goods  given,  which  the  prophet  not  refus- 
ing, Maysarah  took  charge  of  them  on  his  account. 

When  they  approached  the  neighborhood  of  Mekkah,  the  princi- 
pal men  of  the  kafilah  sent  each  a  messenger  in  advance  to  report 
their  return  and  prosperous  enterprise,  and  Maysarah,  as  stated  in  a 
preceding  account  of  this  expedition,  proposed  that  his  master  should 
hasten  on  and  congratulate  Khadeejah.  On  his  starting  with  this 
view  the  Most  High  contracted  the  ground  so  much  under  his  cam- 
el's feet,  that  he  quickly  reached  the  mountains  of  Mekkah,  where 
sleep  overcame  him,  and  the  Most  High  ordered  Jibraeel  to  go  to  the 
paradise  of  Aden,  and  bring  out  the  canopy  created  two  thousand 
years  before  the  formation  of  Adam,  and  which  attended  him  the 
remainder  of  the  way,  as  seen  by  Khadeejah.  Tiie  Hoorees 
were  delighted  at  the  appearance  of  this  gorgeous  pavilion,  and 
rendered  thanksgiving  to  God  in  the  hope  that  the  prophetical  advent 
of  him  enjoying  the  celestial  shade,  was  near.  The  canopy  was  of 
ruby,  borderetl  with  pearls,  having  four  corners  and  four  doors,  and 
being  supported  by  pillars  of  gold,  pearl,  ruby  and  emerald  of  para- 
dise. The  canopy  itself  was  perfectly  transparent.  Khadeejah 
and  the  women  with  her  were  greatly  astonished  at  the  marvellous 
spectacle  attending  Mohanuued's  approach,  and  on  his  arrival,  after 
mutual  congratulations,  Khadeejah  gave  him  some  delicacies  and  a 
bottle  of  the  water  of  Zemzem,  and  desired  him  to  return  and  bring 
on  the  kafilah,  which  he  had  left  at  Hejfah  ;  her  object  being  to  wit- 


80  LIFE   AND   RELIGION  [CH. 

nesf?  again  the  amazing  scene  which  liad  attcndocl  his  approach,  in 
which  desire  she  was  gratified.  The  earth  contracted  for  liim  as 
before,  and  on  his  rejoining  tlie  kAfilah,  Maysarah  said  to  him,  O 
sayyid,  perhaps  you  have  relinquished  tlie  purpose  of  going  in  ad- 
vance to  iMokkah.  No,  said  the  prophet,  I  have  ])een  there  and 
performed  the  circuit  of  the  Kabah.  Well,  said  the  man,  I  never 
knew  you  utter  a  falsehood,  but  it  is  amazing  that  you  should  go 
to  Mekkah  and  return  in  two  hours,  when  the  place  is  some  days' 
journey  distant.  If  you  doubt,  added  the  prophet,  here  are  provi- 
sions fresh  from  the  house  of  Khadeejah,  and  a  bottle  of  water  from 
Zemzem.  The  Koraysh  were  astonished  at  this  feat,  but  Abujahl 
said  it  was  not  wonderful  for  a  sorcerer.  The  next  day  the  kfdilah 
was  welcomed  into  the  city,  amid  great  rejoicings,  and  31ohammed 
surrendered  his  trust  to  Khadeejah,  who  speedily  arranged  matters  to 
become  his  bride. 

After  being  dismissed  by  Khadeejah  in  a  way  which  sufficiently 
indicated  her  interest  in  him,  Mohammed  waited  on  his  uncle 
Abutalib,  to  whom  he  delivered  the  avails  of  his  expedition,  and 
who  received  him  in  the  most  affectionate  manner,  and  talked  with 
him  on  the  subject  of  procuring  him  a  wife  of  illustrious  family  like 
himself.  The  next  day  Mohanmied  went  to  the  bath,  after  which  he 
put  on  a  rich  dress,  perfumed  himself,  and  then  called  on  Khadee- 
jah, who  was  delighted  to  see  him,  promised  him  all  he  could  ask,  and 
inquired  how  he  intended  to  invest  his  share  of  the  profits  of  the  ex- 
pedition. He  frankly  replied  that  his  uncle  wished  him  to  expend  the 
little  fortune  he  had  acquired,  by  taking  a  wife  and  celebrating  the 
nuptials  in  a  suitable  manner.*  At  this  Kadeejah  smiled,  and  asked 
him  if  he  would  not  like  her  to  find  a  woman  whom  s-he  could 
recommend  to  him.  He  replied  in  the  affirmative,  on  which  Kha- 
deejah said,  I  will  secure  for  you  a  lady  of  your  own  kindred,  that 
for  wealth,  beauty,  respectability,  generosity,  purity,  and  every 
other  good  quality,  excels  all  the  women  of  Mekkah.  She  will  be 
your  supporter  in  every  thing.  She  will  demand  very  little  dower 
of  you,  is  nearly  of  your  own  rank,  and  should  you  gain  her,  all 
the  Arabs,  and  perhaps  all  the  kings  of  the  earth,  will  envy  your 
good  fortune.  But  she  has  two  defects  :  first,  she  has  had  two  hus- 
bands, and  second,  she  is  older  than  yourself.  Will  you  not  disclose 
her  name?  artlessly  inquired  the  prophet.  She  is,  rejoined  the 
lady — she  is  your  handmaid,  Khadeejah  !  At  this  declaration, 
excessive  modesty  caused  the  luminous  forehead  of  the  prophet  to  be 
drowned  with  perspiration,  and  deprived  him  of  the  power  of  utter- 
ance. 0  my  sayyid,  do  you  not  reply  ?  eagerly  inquired  the  lady, 
^h,  cousin,  said  the  prophet,  you   are  very  rich,  and    I  am    poor. 

Prefer  a  wife   my  equal  in  property  and  condition.     Khadeejah 

*  Note  54. 


v.]  OF    MOHAMMED.  81 

rejoined,  Wallah  !*  0  Mohammed,  I  esteem  myself  only  your  hand- 
maid ;  whatever  is  mine  is  yours  :  will  one  who  gives  you  lier  heart 
refuse  you  her  property  ?  I  adjure  you  by  the  truth  of  the  invisible 
One,  who  understands  all  secrets  and  mysteries,  by  the  truth  of  the 
Kabah,  that  you  do  not  reject  me.  Go  now  and  send  your  uncles  to 
my  father  to  ask  me  for  yourself  in  marriage,  and  be  not  troubled  if 
a  large  dower  is  demanded,  for  I  will  advance  it  from  my  own  prop- 
erty ;  and  think  well  of  me  as  I  think  well  of  thee. 

Mohammed  returned  to  the  house  of  Abutrdib,  where  he  found  his 
other  uncles  and  made  to  them  the  proposal  with  which  Khadeejah 
had  charged  him.  Not  knowing  what  had  passed  between  the  ex- 
pectant parties,  they  hesitated,  fearing  their  nephew  was  entertain- 
ing presumptuous  hopes.  Accordingly  they  sent  Sa^eeah,  a  daugh- 
ter of  Abdulmutalib,  to  sound  the  rich  lady  on  the  subject,  which 
was  no  sooner  introduced,  in  a  veiled  and  delicate  way,  than  Kha- 
deejah withdrew  the  curtain  at  once,  and  declared  herself  for  Mo- 
hammed, saying  that  she  knew  he  was  aided  by  the  Lord  of  heaven, 
and  she  believed  a  union  with  him  would  secure  honor  in  this  world, 
and  gloiy  in  the  next ;  and  further  she  demanded  no  dower.  She 
then  gave  Safeeah  a  rich  robe,  and  sent  her  delighted  to  communicate 
the  pleasing  intelligence  to  her  brothers.  On  rejoining  them  she 
said.  Rise  and  be  doing.  Khadeejah  rightly  esteems  Mohammed's 
rank  with  the  Most  High,  and  is  overpowered  by  love  for  him.  All 
rejoiced  at  the  intelligence  except  Abulaheb,  who  envied  the  proph- 
et's good  fortune.  Abutalib  now  arrayed  him  in  rich  robes,  girded 
on  him  a  Hindeef  sword,  mounted  him  on  a  noble  Arab  steed,  and 
his  uncles  surrounding  him,  like  stars  about  the  moon,  repaired  to 
the  house  of  Khadeejah 's  father,  Khuaylid,  who  received  and  treat- 
ed the  Benee  Hashim  with  the  greatest  civility.  When  the  matri-. 
monial  proposals  were  laid  before  Khuaylid,  he  replied,  Khadeejah 
is  her  own  mistress,  and  is  wiser  than  I  am  :  plenty  of  foreign  kings 
and  Arab  princes  have  solicited  her  in  marriage,  but  none  satisfied 
ber  expectations  ;  however,  it  is  for  her  to  choose.  This  reply,  tan- 
tamount to  a  refusal,  displeased  the  Benee  Hrishim,  who  returned 
home.  y^ 

Khadeejah  was  excessively  perplexed  at  the  answer  her  father  had  \r^^. 

given,  and  sent  for  her  uncle  Virkah,  who  was  a Urwik,  and  a  very  D^^  ^  ^" 
learned  man,  deeply  read  in  the  books  of  the  prophets.  This  man 
finding  Khadeejah  sad,  inquired  the  cause,  to  which  she  rejjlied, 
What  a  condition  is  that  in  which  a  person  has  no  friend  or  helper ! 
The  wise  man  was  not  slow  to  perceive  her  meaning,  and  said.  If 
you  wish  a  husband,  kings  and  Arab  chiefs  have  wooed  you,  some  of 
whom  are  citizens  of  Mekkah.  Can  you  think  of  no  one  better  than 
these  •?  said  Khadeejah.     A^irkah  replied  that  he  had  heard  31oham- 

*  See  Note  86.  f  Indian. 

7 


82  LIFE   AND    RELIGION  [CH. 

med-bin- Abdullah  had  made  her  proposals  of  marriage.  And  what 
fault  has  heV  added  the  lady.  After  long  reflection,  Virkah  re- 
plied, His  fiiult  is  that  he  is  of  most  illustrious  lineage,  of  unequalled 
nobleness,  knowledge  and  generosity.  Well,  dear  uncle,  since  you 
have  stated  his  excellencies,  now  describe  as  fully  his  faults.  A^ir- 
kah  added,  His  fault  is,  that  he  is  the  full  moon  of  the  world,  and 
the  sun  of  heaven  and  earth  ;  his  words  are  sweeter  than  honey,  and 
for  gracefulness  he  is  a  proverb.  After  having  further  extolled 
Moh'ammed,  Khadecjah  offered  the  sage  whatever  reward  he  might 
demand  speedily  to  bring  about  the  desired  union.  Virkah  replied 
that  he  wanted  no  earthly  goods,  but  only  desired  Khadeejah  to  in- 
terest Mohammed  in  his  favor  in  the  day  of  judgment,  declaring 
that  no  one  would  find  salvation  in  that  day  who  did  not  believe  in 
him.  A^irkah  now  called  on  Khuaylid,  and  having  satisfied  him  of 
the  advantages  of  consenting  to  the  proposed  marriage,  brought  him 
to  the  house  of  Abutalib,  where,  in  the  presence  of  the  sons  of  Abdul- 
mutalib,  Virkah  apologized  fully  for  his  brother  Khuayhd,  who  was 
now  happy  in  the  prospect  of  such  a  son-in-law.  It  was  arranged 
that  the  betrothal  should  be  celebrated  the  next  day. 

Khadeejah  ordered  her  steward  and  maids  to  fit  up  her  house 
for  the  happy  event  about  to  be  realized.  Carpets,  seats,  and  orna- 
mental furniture  were  all  suitably  disposed.  Very  many  animals 
were  slaughtered  for  the  feast,  and  quantities  of  sweetmeats,  fruits, 
and  dainty  viands  prepared. 

It  is  related  that  at  this  propitious  prospect,  the  empyrean  and 
throne  of  heaven  were  moved,  the  angels  rendered  thanksgivings, 
and  the  Most  High  ordered  Jibraeel  to  descend  and  plant  a  banner 
of  praise  on  the  dome  of  the  Kabah.  The  mountains  of  Mekkah 
exalted  their  heads  to  the  firmament  of  sublimity  and  uttered  praise 
to  God.  The  earth  was  enraptured,  and  Mekkah  became  more  ex- 
alted than  the  empyrean  itself. 

Early  in  the  morning,  the  Arab  chiefs  and  Koraysh  nobles  entered 
the  house  of  the  expected  bride,  like  a  constellation  of  stars.  A  great 
number  of  seats  had  been  arranged,  among  which,  in  the  most  honor- 
able place,  was  a  chair  or  throne  superior  to  all  the  rest.  On  entering 
the  room,  Abujahl,  from  excessive  boorishness  and  pride,  started  at 
once  for  the  splendid  seat,  but  Maysarah  shouted  to  him  to  forbear 
and  take  his  own  place.  At  this  instant  loud  voices  were  heard,  and 
the  guests  already  assembled  rose  to  meet  Abbas,  Hamzah,  and 
Abutalib,  who  were  seen  approaching  leisurely.  Hamzah  had  drawn 
his  sword  and  was  saying,  Citizens  of  Mekkah,  observe  the  rules  of 
courtesy,  and  advance  to  receive  with  due  respect  the  sayyid  of  the 
Ajemees  and  Arabs  ;  INIohammcd,  the  chosen  of  the  Almighty,  is 
coming.  The  sayyid  of  mankind  like  a  radiant  sun  now  appeared, 
with  a^'dark  colored  turban  on  his  head,  with  liglit  beaming  from  his 
forehead,  the  shirt  of  Abdulmutalib  visible  on  his  breast,  the  mantle 


v.]  OF    MOHAMMED.  83 

of  the  prophet  Iljas*  on  his  shoulders,  the  sandals  of  Abdulmutalib 
on  his  feet,  the  staff  of  Ibraheem-Khaleelf  in  his  hand,  and  a  ring 
set  with  a  red  cornelian,  on  his  blessed  finger.  He  was  surrounded 
by  his  illustrious  uncles  and  a  crowd  of  admiring  spectators.  All 
advanced  to  welcome  him  destined  to  adorn  the  empyrean,  and  usher 
him  to  the  superb  seat  provided  for  him.  Abujahl,  however,  did  not 
move,  which  incivility  so  exasperated  Hamzah  that  he  rushed  upon 
the  fellow  like  a  lion,  caught  him  by  the  girdle  and  bade  him  rise, 
or  he  would  never  recover  from  the  calamity  which  would  overwhelm 
him.  Abujahl  grasped  his  sword,  but  Hamzah  caught  his  hand  and 
griped  it  so  hard  that  blood  started  from  the  roots  of  his  nails.  The 
Koraysh  now  interfered  and  pacified  Hamzah.  Abutalib  pronoun- 
ced a  most  elegant  oration,  after  which  he  and  Virkah  performed  the 
ceremony  of  publicly  betrothing  Mohammed  and  Khadeejah,  who 
were  united  in  marriage  six  months  afterwards,  on  which  occasion 
the  happy  bride  surrendered  her  whole  property  and  all  her  servants 
and  maids  to  her  husband. 

When  Mohammed  assumed  the  prophetical  office,  the  first  woman 
who  believed  in  him  was  his  wife  Khadeejah,  and  while  she  lived, 
no  other  woman  shared  in  his  affections.  She  was  unequalled  in 
Mekkah  for  beauty  of  countenance,  elegance  of  figure,  freshness  of 
appearance,  and  amiability  of  disposition. 

The  author  of  the  book  entitled  Aded,  relates  that  five  years  after 
the  assumption  of  the  prophetical  office,  Fatimah  was  born.  The  pre- 
ceding circumstances  were  as  follows  : — While  the  prophet  was  sitting 
one  day  in  a  place  called  Abtah,  with  A]y  and  a  number  of  others,  Ji- 
braeel  descended  in  his  original  form,  filling  the  east  and  west  with  his 
expanded  wings,  and  accosted  Mohammed  saying,  The  Most  High  sends 
you  salutation,  and  commands  that  you  separate  yourself  forty  days  and 
nights  from  Khadeejah.  The  prophet  obeyed,  fasting  by  day,  and  pass- 
ing the  whole  night  in  devotion.  He  sent  to  inform  his  wife  that  his  not 
visiting  her  did  not  arise  from  any  dislike  or  enmity,  but  that  the  Lord 
had  so  commanded  him  in  order  to  accomplish  his  destiny,  and  asking 
that  she  would  not  think  otherwise  than  well  of  him.  Mohammed  as- 
sured her  furthermore  that  the  Most  High  commended  her  daily  to 
His  angels.  The  prophet  charged  her  to  bar  her  door  at  night,  and 
sleep  in  her  own  bed.  During  this  period  he  remained  in  the  house  of 
Fatimah,  the  daughter  of  Asad  and  mother  of  My.  Khadeejah  daily 
wept  at  the  absence  of  her  husband.  When  the  forty  days  expired,  Ji- 
braeel  was  sent  again  to  the  prophet  and  said.  The  Most  High  salutes 
you  and  commands  you  to  be  ready  for  the  favor  He  is  about  to  bestow. 
Meekaeel  was  now  sent  down  with  a  dish  covered  with  the  satin  of 
paradise,  saying,  Your  Lord  commands  that  you  break  your  fast  by 
partaking  of  this  food.     The  commander  of  the  faithful  relates  that 

*  Elijah.  t  Note  55. 


84  LIFE   AND     RELIGION,    ETC.  [CH.  V. 

previously  on  breaking  liis  fast  at  night,  the  prophet  had  ordered 
him  to  open  the  door  that  every  one  who  pleased  might  enter  and 
eat  with  him,  but  that  evening  he  was  ordered  to  shut  the  door,  and 
none  was  allowed  to  partake  with  the  prophet.  The  dish  contain- 
ed a  cluster  of  the  grapes,  a  cluster  of  the  dates,  and  a  cup  of  the 
water  of  paradise.  Of  these  the  prophet  ate  and  drank  till  he  was 
satisfied.  Jibraeel  then  poured  water  of  paradise  on  his  blessed 
hands,  which  Meekaeel  washed,  and  Israfeel  wiped  them  with  a  nap- 
kin of  that  happy  abode.  The  remnant  of  the  food,  with  the  vessel 
containing  it,  ascended  to  heaven. 

After  his  repast,  the  prophet  rose  for  prayer,  but  Jibraeel  said, 
This  is  not  a  proper  occasion  for  that  exercise  ;  you  are  now  to  visit 
Khadeejah.  To-night  incipient  being  will  be  given  to  a  female  from 
whom  your  posterity  will  proceed.  On  returning  home,  Khadeejah 
said  to  him,  I  had  become  the  companion  of  solitude  ;  closing  my 
doors  and  drawing  my  curtains  at  night,  I  said  my  prayers  and 
slept.  Between  waking  and  sleeping  this  evening,  I  heard  one 
knock  at  the  door,  and  on  inquiring,  found  it  was  you,  to  whom  I 
hastily  opened.  It  was  the  custom  of  the  prophet  before  retiring  to 
rest  to  call  for  water,  perform  ablution,  and  recite  two  rukats*  of 
prayer,  all  of  which  he  omitted  on  this  occasion.  On  that  night  the 
conception  of  Fatimah  occurred,  but  the  miracles  attending  her  birth, 
and  the  story  of  the  other  children  of  Khadeejah,  will  be  related  in 
another  place. 

*  A  rukat  is  a  certain  part  of  a  prayer. 


CHAPTER  VI. 

Mohannned's  Names,  Possessions^  Person  and  Character. 

Ibn-Babqyah  relates  on  the  authority  of  Jaber  Ansaree  that  the 
prophet  declared  he  had  the  greatest  resemblance,  of  all  mankind, 
both  to  Adam  and  Ibiuheem,  and  that  the  Most  High  bestowed  on 
him  ten  names,  and  described  him  by  the  voice'of  all  the  prophets, 
announcing  his  future  advent  in  the  Torfit  and  Injeel.  The  prophet 
further  said,  The  Almighty  took  me  to  heaven  and  separated  for 
me  one  from  the  number  of  His  own  divine  names.  He  is  called 
Mahmood,  and  He  named  me  Mohammed.  In  the  Torat  I  am  de- 
nominated Aheed,  because  I  preach  the  worship  of  God  in  the 
unity  of  His  being.  In  the  Injeel  my  name  in  Ahmed,  referring  to 
the  praise  bestowed,  and  also  to  my  sect,  who  in  heaven  are  called 
Praisers.  The  Zaboor  calls  me  Mahy,  because  by  my  instrumentali- 
ty God  obliterates  idolatry  from  the  earth.  In  the  Koran  my  name 
is  Mohammed,  because  at  the  judgment  all  sects  will  bless  me, 
since  no  one  without  my  permission  will  make  intercession  on  that 
day,  when  I  shall  be  surnamed  Hashir,  for  the  reason  that  the  period 
of  my  sect  extcndes  to  the  resurrection.  He  named  me  also  Mookif, 
because  I  settle  accounts  at  the  judgment,  and  Aukib  because  I 
am  the  last  of  the  prophets.  I  am  likewise  the  apostle  of  mercy,  of 
repentance,  and  of  war.  I  am  Mikfay,  the  raised  up  after  the  pro- 
phets, and  Kusam,  the  perfect  of  the  perfect.  The  Lord  said  to 
me,  I  have  sent  each  prophet  to  his  own  people  and  tongue,  but 
have  raised  up  thee  an  apostle  of  all  mankind.  You  will  be  aided 
by  the  fear  with  which  I  have  filled  your  enemies,  which  assistance 
was  not  vouchsafed  to  any  other  prophet.  I  have  made  the  property 
of  infidels  lawful  *  to  you,  which  favor  was  never  granted  to  any  of 
your  predecessors,  but  the  plunder  of  infidels  should  be  burned. 
And  on  you  and  your  sect  I  have  bestowed  the  treasures  of  my  own 
empyrean  ;  namely,  the  first  and  second  chapters  of  the  Koran. 
Contrary  to  the  restrictions  laid  on  other  sects,  the  whole  world  is 
to  you  and  your  followers  a  place  of  adoration  and  prayer.  I  have 
constituted  the  dust  f  of  the  earth  to  you  a  purifier,  and  have  given 
to  you  and  your  followers  the  exclamation  —  Allah  alhar  ! 

The   imam  Mohammed  Baker  relates  that  the  prophet  had  ten 

*  Note  56.  t  Note  57. 


86  LIFE   AND   RELIGION  [CH. 

names,  of  which  five  are  in  the  Koran ;  namely,  Mohammed, 
xVhmed,  Abdullah,  Ya-Sin*  and  Noon.  The  other  live,  not  in  the 
Koran,  are  Fatah,  Kliatim,  Kafay,  Mikfay  and  liashir.  Some  of 
the  ulemas,  however,  have  found  for  him  four  hundred  namest  in 
the  Koran.  It  is  well  known  that  his  name  in  the  Torat  is  Muad- 
muad,  in  the  Injeel,  Tabtab,  and  in  the  Zaboor,  Farkaleet ;  some, 
however,  insist  that  Farkaleetj  is  his  designation  in  the  Injeel. 
The  names  and  titles  which  most  of  the  ulemas  produce  from  the 
Koran  as  belonging  to  the  prophet,  besides  those  already  mentioned, 
are  Shahid,and  Shaheed,  Mubsheer,  Basheer,  Nazeer,  Daay,  Sirajmi- 
neer,  Rahmetul-aulameen,  RasooluUah,  Khatimun-nebyeen,  Neby, 
Ummy,  Noor,  Namet,  Raoof,  Raheem,  Menzer,  Muzikkir,  Shems, 
Nejm,  Ila-Mim,  Sama  and  Teen. 

in  the  book  of  Saleem-bin-Kays,  it  is  related  that  when  Xly,  the 
commander  of  the  faithful,  returned  from  the  battle  of  Sufayan,  he 
passed  the  cell  of  a  recluse  who  was  a  decendant  of  the  apostles  of 
Eesa,  and  a  Nasaranee§  ulema.  He  came  down  from  his  cell,  declar- 
ing that  his  ancestor  was  the  best  of  the  apostles.  He  had  several 
bo'oks  which  he  said  his  apostolic  forefather  had  written  at  the  dicta- 
tion of  Eesa  Himself.  In  these  books  it  was  declared  that  a  prophet 
would  arise  among  the  Arabs,  at  Mekkah,  of  the  posterity  of  Ibra'- 
heem-Khaleel,  and  would  have  many  names,  a  number  of  which  are 
specified.  And  it  was  written  tliat  whenever  the  name  of  God  was* 
uttered,  a  name  of  the  prophet  should  likewise  be  pronounced.  It 
was  moreover  declared  in  those  books  that  Mohammed  was  the  best 
of  all  creatures,  and  that  at  the  judgment  the  Most  High  would 
seat  him  on  the  empyrean  and  constitute  him  intercessor  and  accept 
his  intercession  for  whomsoever  made. 

From  the  imam  Reza  it  is  related  that  he  declared  it  was  written 
in  the  Injeel  that  Barkaleeta  would  come  after  Eesa  and  make 
heavy  requirements  light,  and  bear  witness  to  the  truth  of  Eesa  who 
had  testified  to  his  truth,  and  furthermore  would  explain  all  knowl- 
edge. 

In  regard  to  the  prophet's  title  of  Ummy,  traditions  are  contra- 
dictory. Some  say  he  was  so  styled  because  he  could  not  read  or 
write.  Others  maintain  that  it  referred  to  his  U7mnet,  or  sect,  con- 
veying the  idea  that  he  was  like  the  illiterate  Arabs.  Another 
party  insist  that  the  title  is  taken  from  imm  —  mother  —  denoting 
that  the  prophet  was  as  simple  as  a  newborn  infant.  There  are  tradi- 
tions which  state  that  the  title  is  derived  from  Umm-ul-kora,  an 
epithet  of  Mekkah,  and  consequently  that  Ummy  would  signify 
Mekkahite.  There  is  nothing  contrary  to  the  position  that  the 
prophet  was  never  taught  to  read  and  write  before  his  assumption  of 

*  Y.  S.  and  N.  t  Mohammed's  names,  Note  58. 

X  Paraclete.  $  Note  59. 


TI.]  OP   MOHAMMED.  87 

the  prophetical  office,  and  to  this  agrees  a  verse  of  the  Koran,  in 
which  the  Most  High  declares  to  him,  "  Thou  couldst  not  read 
any  book  before  this ;  neither  couldst  thou  write  it  with  thy  right 
hand  :  then  had  the  gainsayers^^/s^/y  doubted  of  the  divine  original 
thereof."*  Traditions  are  likewise  contradictory  whether  he  read 
and  wrote  after  his  assumption  of  the  prophetical  office,  but  there 
can  be  no  doubt  of  his  ability  to  do  this,  inasmuch  as  he  knew  all 
things  by  divine  inspiration,  and  as  by  the  power  of  God  he  could 
perform  acts  which  were  impossible  to  all  others.  He  had  his  own 
wise  reasons  for  not  reading  and  writing  himself,  and  generally  order- 
ed his  attendants  to  read  letters  which  he  received.  The  imam  Ja- 
fer-e-Saduk  reckons  it  a  special  favor  of  heaven  that  the  prophet 
was  untaught  by  man,  and  says  further  that  he  was  raised  up 
among  a  people,  who,  although  they  had  letters,  had  no  divine  books, 
and  were  therefore  called  ummy. 

It  is  related  that  a  person  inquired  of  the  imam  Mohammed 
Taky,  why  the  prophet  was  called  Ummy.  The  imam  demanded 
what  the  sunnees  said  on  this  subject,  and  was  answered.  That  sect 
insisted  he  could  not  write.  The  imam  gave  them  the  lie,  invoked 
a  curse  on  them,  and  demanded  how  the  prophet  could  be  ignorant 
when  he  was  sent  to  instruct  others.  The  imam  then  affirmed  that 
Mohammed  read  and  wrote  seventy-three  languages,  and  concluded 
by  saying  that  God  named  him  Ummy  because  he  was  a  citizen  of 
Mekkah,  one  of  whose  titles  was  Umm-ul-kora.f  On  the  authority 
of  the  imam  Saduk,  it  is  related  that  when  Abusufeean  marched  for 
Ohod,  Abbas  wrote  to  inform  Mohammed  of  the  fact.  He  received 
the  letter  when  in  a  garden  of  Medeenah  with  some  of  his  compan- 
ions. After  reading  the  communication  he  ordered  the  people  about 
him  to  enter  the  city,  and  then  disclosed  to  them  the  news.  The 
same  imam  also  certifies  that  the  prophet  read  and  wrote. 

Shaykh  Toosee  relates,  on  the  authority  of  the  imam  Zayn-ul- 
Aubideen,  that  the  prophet  one  day  gave  a  seal-ring  to  K\j,  for  the 
purpose  of  having  it  engraved  with  his  name  —  Mohammed-bin- 
Abdullah.  Accordingly  he  delivered  it  to  an  artist,  who  returned 
it  with  the  motto,  "Mohammed  is  the  apostle  of  God."  My 
remarked  to  the  engraver  that  this  motto  was  not  ordered.  That  is 
true,  said  the  man,  but  in  spite  of  my  will,  my  hand  engraved  the 
seal  in  this  manner.  Mohammed  approved  of  the  signet,  saying  that 
the  motto  was  perfectly  true,  but  was  himself  the  next  morning  as- 
tonished to  find  that  beneath  the  original  engraving  were  these 
words,  "Aly  is  the  vicegerent  of  God."  Hereupon  Jibraeel  was 
sent  down  to  say  that  the  Most  High  had  engraved  what  he  pleased 
on  the  signet,  as  Mohammed  had  first  done.  On  the  authority  of 
the  imam  Mohammed  Baker,  it  is  related  that  the  prophet's  ring  was 

*  Surah,  29 :  47.  t  Surah,  42  :  6. 


88  -  LIFE   AND    RELIGION  [CH. 

silver,  and  its  motto,  "Mohammed  is  the  apostle  of  God."  The 
imam  Saduk  says  that  the  prophet  had  two  signets  or  rings,  one  en- 
graved with  the  creed,  "  There  is  no  God  but  God  ;  Mohammed  is 
the  apostle  of  God."  The  motto  of  the  other  signet  was,  "  God  is 
righteous."  The  imam  Mohammed  Baker  says  the  prophet  wore 
his  ring  on  his  right  hand. 

Autiientic  traditions  declare  that  Mohammed  had  three  caps,  one 
of  which  was  white.  One  of  them  having  ear-pieces  he  was  accus- 
tomed to  wear  in  battle.  He  had  a  slender  staff,  on  which  he  leaned 
while  addressing  the  people.  He  had  likewise  a  walking  stick  called 
Memshook,  a  tent  named  Akan,  a  cup  denominated  IMatbah,  and  a 
vessel  entitled  Rayy.  He  had  two  horses,  one  called  Merbaz,  and 
the  other  Sekeb  ;  and  two  mules,  Duldul  and  Shahba,  and  two  she- 
camels,  Ghasba  and  Jedan.  He  possessed  four  swords,  Zoolfakar, 
Aun,  Mejzim  and  Rasoom.  He  owned  an  ass  called  Yafoor.  His 
turban  was  named  Sahab,  and  his  coat  of  mail  Zat-ul-Fazool.  His 
banner  was  entitled  Xkab,  and  his  pack-camel  Deebaj.  He  had  a 
flag  called  Maloom,  and  a  helmet  named  Asad.  At  his  death  he 
gave  all  these  articles  and  animals  to  Xly,  and  also  took  off  bis  ring 
and  put  it  on  Xly's  finger.  The  commander  of  the  faithful  says 
that  in  the  scabbard  of  one  of  the  swords  he  found  a  writing  that 
contained  much  wisdom,  of  which  were  these  three  sentences  :  Adhere 
to  those  that  forsake  you  :  Speak  the  truth  though  to  your  disadvan- 
tage :  Do  good  to  every  one  that  does  ill  by  you. 

A  tradition  relates  that  at  the  conquest  of  Khyber  the  prophet 
took  a  black  ass,  which  thereupon  acquired  speech,  and  said,  From 
my  progenitor  sixty  asses  have  descended,  none  of  whom  was  ever 
ridden  except  by  a  prophet.  I  am  the  last  of  the  race,  and  you  are 
the  last  of  the  prophets,  for  whom  I  have  ever  been  waiting. 
Hitherto  I  have  been  the  property  of  a  Yehoodee,  but  whenever  he 
attempted  to  mount  me  I  never  failed  to  cast  him,  for  which  he  has 
often  beaten  me.  The  prophet  named  the  ass  Yafoor,  and  whenever 
he  was  called  with  the  declaration  that  the  prophet  wanted  him,  he 
ran  to  yield  his  services.  When  the  prophet  left  this  world  Yafoor 
was  so  overwhelmed  at  the  loss,  that  in  despair  he  threw  himself  into 
a  well  or  pit,  which  thus  became  his  grave. 

The  imam  Sfiduk  enumerates  a  pair  of  red  doors  among  the  pos- 
sessions of  the  prophet.  As  to  his  sword,  Zoolfakar,  it  is  related 
that  Jibraeel  brought  it  from  heaven,  and  that  its  mountings  were 
silver. 

In  proof  of  the  poverty  of  the  prophet,  it  is  related  on  the  author- 
ity of  the  imam  Saduk,  that  iMohammed  one  day  entered  the  liouse 
of  his  daughter  Fatimah.  and  found  her  performing  the  menial  office  of 
grinding  corn  at  a  handniill,  and  wearing  a  cloak  made  of  the  coarse 
cloth  used  for  camel  blankets.  At  this  spectacle  the  prophet  wept, 
but  cheered  his  daughter,  saying.  Choose  bitterness  in  this  world  for 


VI.]  OF    MOHAMMED.  89 

the  salve  of  everlasting  blessings  in  the  next.  The  Most  High  then 
communicated  this  :  Assuredly  the  future  world  is  better  for  you  than 
earth  ;  assuredly  thy  Lord  will  reward  thee  to  thy  full  content.  God 
then  allotted  Fatimah  a  thousand  palaces  in  paradise,  whose  dust  is 
musk,  each  palace  having  a  suitable  number  of  male  and  female 
servants. 

Traditions  bearing  the  authority  of  the  imams  Hasan  and  Husayn, 
declare  that  the  personal  appearance  of  him  surnamed  the  asylum  of 
prophecy  inspired  beholders  with  veneration  and  love,  and  that  light 
radiated  from  his  face  as  from  the  full  moon.  His  stature  was  some- 
what tall,  but  not  particularly  so  ;  his  head  was  large,  his  hair 
neither  very  curly  nor  lank,  which  generally  he  did  not  wear  longer 
than  to  reach  the  tips  of  his  ears.  If  his  hair  was  sometimes  long, 
he  parted  it  in  the  middle  to  each  side  of  his  head.  His  face  was 
luminously  white,  his  forehead  broad,  his  eyebrows  narrow,  long 
and  arching;  some  affirm,  and  others  deny  tbafc  the j  were  united. 
There  was  a  vein  in  the  middle  of  his  forehea^l  which  became  partic- 
ularly prominent  when  he  was  angry.  His  nose  was  thin,  aquiline 
and  a  little  prominent  in  the  centre,  and  from  it  light  shone.  His 
blessed  beard  was  large  and  full ;  his  lips  were  thin  and  his  mouth 
expressive  of  sweetness,  and  not  diminutive.  His  teeth  were  broad 
and  brilliantly  white.  His  neck,  for  smoothness,  brilliance  and  erect 
position,  resembled  that  of  a  polished  silver  statue.  His  members 
were  all  in  due  proportion,  strong  and  symmetrical.  His  breast  and 
stomach  formed  a  perpendicular  line  His  shoulders  were  broad. 
His  joints  were  strong  and  hollowed,  which  is  a  mark  of  bravery  and 
physical  power,  particularly  commended  among  the  Arabs.  His 
body  was  white  and  lustrous.  Down  the  centre  of  his  breast,  ex- 
tending to  the  navel,  was  a  narrow  line  of  fine  black  hair,  except 
which  his  bosom  and  stomacii  were  destitute  of  that  covering, 
although  his  arms  and  shoulders  possessed  it.  The  joints  in  his 
hands  were  long,  his  palm  broad,  and  his  hands  and  feet  rather 
large,  which  is  well  in  the  nwb  sex,  and  indicates  strength  and  valor. 
His  fingers  were  straight  and  long,  and  his  forearms  and  legs  clean 
and  long.  The  sole  of  Ms  foot  was  deeply  hollowed ;  the  top  of 
his  foot  was  soft  and  smooth,  so  that  if  a  drop  of  water  fell  on  it 
immediately  it  rolled  off  He  did  not  drag  his  feet  like  proud  peo- 
ple, but  raised  them  ami  stepped  properly,  at  the  same  time  bowing 
his  head  like  a  person  descending  a  declivity,  and  not  bearing  it 
aloft  like  a  haughty  uian.  His  steps  were  long,  but  he  walked  lei- 
surely and  with  dignity.  When  he  addressed  a  person  he  did  not 
look  out  at  him  from  the  corner  of  his  eye,  like  a  rich  and  haughty 
man,  but  he  turned  his  body  towards  the  individual  with  whom  he 
was  conversing.  His  eyes  were  more  frequently  bent  down  to  the 
earth  than  raised  to  heaven.  He  did  not  open  his  eyes  wide,  but 
looked  out  at  the  corners.     He  always  gave  the  first  salutation  on 


90  LIFE   AND   RELIGION  [CH. 

meeting  any  person.  Continual  sorrow  weighed  on  his  mind.  He 
never  was  without  thought  and  business,  and  he  never  spoke  unnec- 
essarily, in  which  act  he  opened  his  mouth  and  spoke  loud  and  dis- 
tinct. His  diction  was  concise,  fraught  with  meaning  illustrating 
his  subject,  witliout  redundancy,  yet  perfectly  perspicuous.  His 
temper  was  gentle,  as  roughness  and  severity  were  not  traits  of  his 
disposition.  He  thought  no  one  abject  and  despicable.  Small 
favors  were  much  valued  by  him,  nothing  being  spurned.  He  never 
praised  what  he  ate  and  drank,  and  never  was  angry  at  the  de- 
struction of  worldly  goods.  But  when  the  fact  reached  him  that 
ti'uth  and  equity?  had  suffered,  he  became  so  disguised  by  anger  for 
the  Lord's  sake,  that  one  could  not  recognize  him,  and  no  one  could 
stand  in  his  prescLce  till  truth  was  vindicated.  When  he  made  sig- 
nals it  was  with  the  aand,  not  with  the  eye.  In  admiration  he  moved 
his  blessed  hands,  and  sometimes  struck  the  right  on  the  left.  He 
often  smiled,  but  rarely  laughed  aloud.  At  home  he  divided  his 
time  into  three  parts  :  one  third  was  sacred  to  devotion  ;  another  was 
allotted  to  his  wives  and  household,  and  a  third  was  reserved  for 
himself,  which,  however,  he  often  shared  with  company. 

Mohammed  attended  fivst  to  distinguished  persons  and  then  to 
common  people,  valuing  a\l  according  to  their  attainments  in  knowl- 
edge and  religion,  recognizing  the  claims  and  merits  of  each,  direct- 
ing what  was  useful  and  pioper  for  them  and  the  sect,  and  strictly 
ordering  those  present  to  repcxvt  what  he  had  said  to  the  absent,  and 
to  inform  him  of  their  wants  vjlien  they  could  not  do  it  themselves, 
which  act  of  charity  God  would  reward  at  the  judgment.  He  did 
not  interrupt  a  speaker,  though  h^  perceived  some  mistake  in  what  he 
was  saying.  His  companions  wailed  on  him  seeking  for  knowledge, 
and  did  not  leave  without  tasting  its  sweetness.  He  delighted,  but 
did  not  offend  those  he  met.  He  vfas  on  his  guard  against  strata- 
gems, but  did  not  seclude  himself.  He  sought  out  his  companions 
and  inquired  after  their  welfare,  asked  what  was  known,  approving 
the  good  and  discountenancing  the  wrong,  and  striving  to  eradicate 
it.  Moderation  governed  all  his  actions,  which  were  without  excess, 
deficiency  or  contradiction.  He  never  neglected  people,  lest  they 
should  become  neglectful  and  turn  to  vanity.  He  did  not  abridge 
or  pass  over  truth.  He  seated  the  virtuous  and  most  excellent  near 
himself,  esteeming  those  such  who  cherished  the  kindest  feelings  for 
Musulmans.  With  him  the  greatest  men  wers  those  who  did  most 
good  by  word  and  deed. 

In  the  assemblies  he  held,  it  was  a  rule  with  Mm  not  to  sit  down 
or  rise,  but  with  the  solemn  mention  of  God.  In  company  he  claim- 
ed no  position  as  peculiarly  his  own,  but  forbid  such  a  thing,  and 
would  seat  himself  in  an  unoccupied  place  at  the  lower  end  of  the 
room,  ordering  others  to  do  the  same.  He  bestowed  on  each  of  the 
company  a  portion  of  favor  and  kindness,  and  so  conducted  himself 


VI.]  OF    MOHAMMED.  91 

that  every  one  present  thought  himself  the  clearest  of  all  mankind 
with  the  prophet.  He  never  signified  a  wish  to  rise  till  the  company 
had  jfirst  done  so.  If  possible  he  granted  every  favor  asked  of  him, 
otherwise  by  kind  words  and  promises  he  satisfied  those  who  applied 
to  him.  His  whole  manner  and  disposition  charmed  all  mankind. 
There  were  no  loud  voices,  and  no  slanders  uttered  in  his  presence, 
where  even  the  actual  faults  of  individuals  were  not  mentioned,  but 
people  excited  one  another  to  piety  and  abstinence  from  evil,  and 
treated  each  other  with  courtesy  and  esteem.  The  old  were  vene- 
rated and  the  young  treated  with  kindness.  He  always  appeared  in 
company  with  an  open  countenance  and  mild  temper.  He  did  not 
scold  or  use  abusive  epithets,  and  neither  mentioned  the  faults  of 
men,  nor  bestowed  much  praise  on  them.  If  anything  occurred  not 
wholly  to  be  approved,  he  passed  it  over.  No  one  despaired  of  his 
favor,  and  he  never  quarrelled  with  any.  He  did  not  talk  excessive- 
ly with  any  one,  nor  give  his  attention  to  useless  things,  and 
never  spoke  a  word  in  which  there  was  not  hope  of  benefit.  He 
domineered  over  no  one,  nor  inquired  after  the  faults  and  failings  of 
men.  When  he  spoke,  the  company  inclined  toward  him,  and  were 
silent  and  still,  as  if  a  bird  were  perched  on  their  heads.  In  his 
presence,  one  did  not  inveigh  against  another,  and  while  an  individ- 
ual was  speaking  the  rest  listened,  nor  was  the  speaker  contradicted 
on  closing  his  remarks.  The  prophet  laughed  and  expressed  admi- 
ration like  the  rest  of  the  company.  He  iDore  patiently  the  contrary 
manners  of  foreigners  and  Arabs,  the  former  of  whom  were  brought 
to  his  assemblies  that  they  might  be  profited.  Eulogiums  were  not 
agreeable  to  him,  except  from  a  person  who  had  received  a  benefit. 
He  interrupted  no  one  in  conversation  unless  the  speaker  was  uttering 
words  of  vanity,  then  he  gave  his  prohibition  or  left  the  assembly. 
He  did  good  and  abstained  from  evil  with  the  view  that  people  should 
follow  his  example,  making  efforts  in  such  a  way  as  to  operate  as  a 
motive  on  them,  and  endeavoring  to  do  that  which  would  be  benefi- 
cial to  his  sect  both  in  this  world  and  the  next. 

On  the  authority  of  the  imam  Mohammed  Baker,  it  is  related  that 
the  prophet's  complexion  was  fair  and  ruddy,  his  eyes  black  and 
large,  and  his  nose  so  long  that  when  he  drank  it  nearly  touched  the 
water,  and  that  he  had  a  mole  on  his  under  lip.  Saduk  says  that 
when  he  was  angry,  perspiration  fell  like  pearls  from  his  blessed 
forehead. 

According  to  tradition,  Abdullah-bin-Sulayman  declared  that  he 
had  read  in  the  Injeel  the  following  address  of  the  Most  High  :  0 
Eesa,  son  of  the  pure  virgin,  tell  the  people  of  Sureea  that  I  am 
the  eternal  and  all-perfect  Lord  ;  tell  them  to  believe  in  the  prophet, . 
master  of  camel  and  corselet,  turban  and  staff;  with  open  eyes,  broad 
forehead,  prominent  cheeks,  long  nose,  wide  teeth,  and  a  neck  like  a 
silver  waterpot,  and  light  like  flowing  gold  beaming  under  his  neck. 


92  I^IFE   AND   RELIGION  [CH. 

A  line  of  tliin  liair  extends  down  his  bosom.  He  is  of  a  wheat  color, 
and  when  he  enters  an  assembly  will  appear  superior  to  them  all. 
Perspiration  like  pearls  rolls  from  his  forehead,  and  the  perfume  of 
musk  constantly  breathes  around  him,  and  no  one  preceding  or 
succeeding  him  is  comparable  to  him.  He  will  marry  many  women, 
but  his  offspring  will  be  few,  his  posterity  springing  from  a  daughter, 
who  will  possess  a  house  in  paradise,  where  harm  and  trouble  never 
come,  and  who  in  the  end  of  time  shall  afford  protection  as  Zekereea 
protected  your  mother.  This  daughter  will  bear  two  sons,  both  of 
whom  will  be  martyred.  The  word  of  that  prophet  is  the  Koran, 
and  his  religion  islam,  and  Tooba  is  his  who  shall  see  that  prophet's 
time  and  hear  his  word.  Eesa  said.  What  is  Tooba?  0  Lord.  God 
answered.  It  is  a  tree  of  paradise,  which  I  planted  by  the  hand  of 
my  power,  and  it  overshadows  all  the  paradises.  Its  root  is  in  par- 
adise, and  it  is  watered  by  the  fountain  of  Tesneem,  which  is  cold  as 
camphor,  and  has  the  flavor  of  ginger,  and  of  which  if  one  drinks  he 
will  thirst  no  more.  Eesa  said,  O  Lord,  give  me  of  the  water  of 
that  fountain  ;  but  was  answered  that  it  was  forbidden  all  creatures 
till  the  expected  prophet  and  his  sect  should  taste  it.  The  Most 
High  then  added,  0  Eesa,  I  will  take  you  to  heaven,  and  in  the  end 
of  time  send  you  back  to  earth,  that  you  may  see  wonders  in  relation 
to  that  sect,  and  assist  them  in  killing  Dudjal,  the  accursed.  I  will 
send  you  at  the  time  of  their  prayers  that  you  may  pray  with  them  ; 
verily  they  are  a  forgiven  sect. 

Both  the  sheeah  and  sunnee  ulemas  relate  many  miraculous  things 
respecting  the  person  of  the  prophet,  a  few  of  which  will  be  briefly 
mentioned  : — 1.  Light  beamed  continually  from  his  forehead,  at 
night  shining  on  the  wall  of  the  house  like  moonlight.  It  is  related 
that  one  night  Auyeshah  had  lost  a  needle  which  she  found  directly 
on  Mohammed's  entering  the  room,  such  was  the  illumination  that 
beamed  around  him.  Moreover  he  directed  his  own  steps  at  night 
by  the  light  which  radiated  from  his  luminous  fingers.  2.  Such  was 
the  perfume  that  breathed  around  him,  that  whoever  passed  where 
the  prophet  had  been  two  days  before,  knew  the  fact  by  the  fra- 
grance which  still  remained.  This  perspiration  was  collected,  as  it 
excelled  any  kind  of  atr*  as  a  perfume,  and  was  for  this  reason  com- 
pounded with  atr  to  give  the  latter  more  delicate  and  essential  fra- 
grance. A  bucket  of  water  was  once  brought  to  him,  of  which  he 
took  some  in  his  hand,  rinsed  his  mouth,  and  poured  the  gargle  back 
into  the  bucket,  whose  contents  immediately  became  more  fragrant 
than  musk.  3.  The  prophet  cast  no  shadow  when  standing  in  the 
sun.  4.  However  tall  a  man  might  be,  when  he  walked  mth  Mo- 
hammed the  latter  appeared  an  arrow's  length  taller.  5.  A  cloud 
always  overshadowed  him  in  the  sun,  and  a  bird  never  flew  over  his 

*  The  essential  oil  or  perfume  of  any  fragrant  flower  or  plant. 


VI.]  OF    MOHAMMED.  93 

head.  6.  He  saw  behind  as  well  as  before,  and  declared  this 
faculty  was  enjoyed  by  all  the  prophets,  and  moreover  that  one  of 
this  class  never  slept  farther  than  the  eyes  were  concerned.  7.  No 
offensive  smell  ever  reached  his  olfoctories.  8.  A  blessing  followed 
every  thing  on  which  he  cast  his  saliva,  which  likewise  removed 
every  pain  by  being  rubbed  on  the  place.  9.  He  spoke  every  lan- 
guage. 10.  In  his  beard  were  seventeen  white  hairs  which  glitter- 
ed like  rays  of  the  sun.  11.  He  heard  in  sleep  equally  as  awake  : 
he  heard  the  words  of  angels,  though  others  could  not,  and  he 
knew  what  was  concealed  in  the  hearts  of  men.  12.  The  seal  of 
prophecy  imprinted  between  his  shoulders  surpassed  the  sun  in  bril- 
liance. 13.  Water  flowed  from  between  his  fingers ;  and  pebbles 
in  his  hand  uttered  praises.  14.  He  was  born  circumcised,  with 
the  naval  string  cut,  and  never  suffered  nocturnal  pollution.  15. 
Whatever  proceeded  from  him  had  the  fragrance  of  musk,  and  was 
never  seen,  for  the  earth  was  commanded  of  God  to  receive  and  in- 
stantly conceal  it.  16.  An  animal  he  had  ridden  never  became 
old.  17.  No  one  could  contend  with  him  in  feats  of  strength.  18. 
All  creatures  honored  him  ;  every  rock  and  tree  he  passed  bowed, 
and  saluted  him  ;  in  his  infancy  the  moon  rocked  his  cradle,  and  no 
fly  or  other  insect  lighted  on  him.  19.  When  he  passed  over  soft 
ground  he  left  no  trace,  but  on  hard  rocks  the  impression  of  his  feet 
remained.  20.  The  Most  High  inspired  such  awe  of  him  in  the 
hearts  of  men,  that  notwithstanding  his  lowliness,  humility,  conde- 
scension and  clemency,  no  one  could  look  him  directly  in  the  face, 
while  trembling,  which  lasted  two  months,  came  on  every  infidel 
and  hypocrite  who  saw  him. 

From  the  imam  Saduk,  it  is  related  that  after  Yoosuf  became 
king,  Zulaykha*  visited  him,  when  he  demanded  why  she  had  con- 
ducted as  she  had  done.  She  replied.  Your  beauty  overcame  me. 
Yoosuf  then  said  to  her.  Had  you  seen  the  last  prophet  of  time,  so 
incomparably  my  superior  in  every  grace,  what  would  you  have 
done  V  That  is  very  true,  said  she.  But  how  do  you  know  it  to  be 
true  ?  inquired  Yoosuf.  Because,  rejoined  Zulaykha,  when  you 
mentioned  his  name  my  heart  was  inspired  to  love  him.  The  Most 
High  then  sent  a  divine  communication  to  Yoosuf,  saying,  She  has 
spoken  the  truth,  and  because  she  loves  the  last  prophet  I  love  her. 
After  this  Yoosuf  married  Zulaykhfi. 

Sriduk  says  that  the  prophet  did  not  shave  his  head  except  at  the 
season  of  pilgrimage,  as  a  shorn  head  in  that  age  was  very  opprobri- 
ous, and  neither  prophet  nor  imam  does  anything  which  appears 
ridiculous  to  others  ;  but  when  ishim  was  diffused  abroad  and  obloquy 
done  away,  then  our  imtims  shaved  their  heads. 

The  imam  Jafer-e-Saduk  relates  that  on  a  certain  occasion  when 

*  Note  60. 


94  LIFE   AND   RELIGION  [CH. 

the  garments  of  the  prophet  had  become  old  and  worn,  a  man  brought 
him  twelve  dirhems  as  a  religious  offering,  whicli  sum  is  about  fifteen 
shiihees*  of  our  time.  K\y  was  sent  to  the  bazar  to  make  a  purchase, 
and  reported  the  story  as  follows : — I  went,  said  he,  and  bought  a 
robe  for  the  prophet  at  the  price  of  the  whole  sum  that  had  been 
given  him.  He  looked  at  the  article  and  observed  that  an  inferior 
one  would  have  pleased  him  better ;  and  asked  me  if  I  thought  the 
seller  would  take  the  garment  back.  Finally  he  sent  me  to  return 
the  robe  in  case  the  merchant  would  consent  to  give  up  his  bargain, 
which  he  did  and  restored  the  money.  The  prophet  then  went  with 
me  to  the  bazar  with  a  view  of  selecting  a  garment  of  the  quality 
he  could  approve.  On  the  way  we  passed  a  little  maid-servant  sit- 
ting by  the  road  weeping.  He  kindly  inquired  the  cause.  She  re- 
plied, 0  prophet  of  God,  the  people  to  whom  I  belong  gave  me 
four  dirhems  to  make  a  purchase  for  them,  and  I  have  lost  the 
money  and  dare  not  go  home.  He  then  gave  the  maid  four  dirhems 
and  said,  Now  return.  On  entering  the  bazar  he  bought  a  robe  for 
four  dirhems,  and  put  it  on,  thanking  God  for  the  favor.  As  we 
were  returning  from  the  bazar  we  saw  a  naked  man  who  said,  Who- 
ever clothes  me,  may  God  clothe  him  with  the  garments  of  paradise. 
Immediately  the  prophet  took  off  his  new  robe,  put  it  on  the  mendi- 
cant, and  went  back  and  bought  himself  another  garment  of  the  same 
description  with  the  remaining  four  dirhems,  putting  it  on  with  re- 
newed thanks  to  God. 

On  our  return  we  again  saw  the  maid-servant  sitting  by  the  road. 
He  asked  her  why  she  did  not  go  home.  She  replied  that  she  had 
been  gone  so  long,  she  feared  she  should  be  beaten  on  her  return. 
He  then  told  her  to  show  the  way,  and  he  would  go  home  with  her. 
When  we  came  to  the  door  he  cried,  Peace  be  to  you,  0  people  of 
this  house !  but  no  one  answered.  The  second  call  was  alike  in- 
effectual ;  but  the  third  time  they  responded,  Peace  be  to  thee,  0 
prophet  of  God,  and  the  mercy  and  blessing  of  God  be  upon  thee  ! 
He  then  inquired  why  they  did  not  answer  sooner,  and  was  told 
that  they  wished  his  invocation  of  peace  upon  them  to  abound,  and 
be  the  cause  of  their  enjoying  many  blessings.  He  then  said,  This 
maid  has  returned  late,  but  do  not  scold  her.  They  replied,  For  the 
honor  of  your  visit  we  emancipate  her.  The  prophet  hereupon 
rendered  thanks  to  God  and  said,  I  never  before  saw  twelve  dirhems 
more  productive  of  good  than  these  :  two  persons  have  been  clothed 
and  a  slave  freed  by  this  small  sum. 

In  traditions  both  sheeah  and  sunnee,  it  is  related  that  the  proph- 
et declared  there  were  five  things  he  would  never  abandon  : — to 
eat  on  the  ground  with  servants  ;  to  ride  an  ass  with  a  blanket  as  a 
substitute  for  saddle ;  to  milk  goats  with  his  own  hand  ;  to  wear 

*  Note  61. 


VI.]  OF   MOHAMMED.  95 

woollen  garments,  and  to  salute  children  ;  in  order  that  such  things 
miglit  be  accounted  meritorious  after  him  and  be  done  of  men.  One 
tradition,  however,  says  that  mending  shoes  and  sandals  was  men- 
tioned by  the  prophet,  instead  of  milking  goats.  Saduk  declares 
that  Mohammed  never  ate  wheat  bread,  nor  did  he  eat  barley  bread 
to  satiety. 

The  imum  Moosu-bin-Jafer  relates  that  a  Yehoodee  called  on  the 
prophet  for  payment  of  a  number  of  deenars*  due  him,  and  declared 
he  would  not  leave  him  till  the  debt  was  paid.  Sit  here,  then,  said 
Mohammed,  for  I  am  unable  at  present  to  satisfy  your  claim.  The 
creditor  therefore  remained  till  the  prophet  had  performed  prayers 
for  noon,  evening,  dark,  sleeping  and  dawn.  Meanwhile  the  com- 
panions of  Mohammed  endeavored  to  get  rid  of  the  Yehoodee  by 
threatenings  and  promises,  but  the  former  interrupted  them  by  de- 
manding what  they  had  to  do  in  the  matter.  They  replied.  Prophet 
of  God,  the  Yehoodee  keeps  you  here  and  does  not  allow  you  ta 
move.  But,  said  he,  the  Most  High  has  not  raised  me  up  to  strive 
with  any  one.  As  the  day  advanced  the  Yehoodee  became  so  im- 
pressed with  the  character  of  his  debtor,  that  at  last  he  cried  out, 
I  testify  there  is  no  God  but  God,  and  I  testify  that  Mohammed  is 
His  servant  and  apostle  ;  and  I  devote  half  my  property  to  the  cause 
of  God.  Verily  my  motive  in  trying  Mohammed  as  I  have  done, 
has  been  to  see  if  the  description  I  have  read  in  the  Tortit  of  the 
last  prophet  of  time,  agrees  with  him.  In  that  sacred  book  it  is 
written  that  Mohammed-bin-Abbullah,  whose  birthplace  is  Mekkah 
and  whose  removal  is  to  Medeenah,  is  not  rough  in  manner,  nor 
loud  in  his  conversation,  nor  does  he  utter  opprobrious  and  uncour- 
teous  words. 

The  same  imam  further  declares  that  the  bed  of  the  prophet  con- 
sisted of  an  Arab  cloak,  and  his  pillow  of  a  skin  filled  with  date 
leaves.  One  night  his  attendants  doubled  his  thin  bed  in  order  that 
he  might  sleep  more  comfortably.  The  next  morning  he  observed 
that  the  ease  with  which  he  had  passed  the  night  had  caused  him  to 
rise  late  for  prayers,  and  he  ordered  that  the  cloak  should  not  be 
folded  together  for  him  again. 

On  the  authority  of  Sfiduk,  it  is  related  that  the  prophet  was  one 
night  with  his  wife  Ummsalmah,  when  the  latter,  in  the  middle  of 
the  night,  missed  him  from  her  side.  She  rose  to  seek  him,  and 
found  him  in  a  corner  of  the  room,  with  his  hands  raised  in  the  atti- 
tude of  prayer,  weeping  and  saying,  Oh  Lord,  take  not  from  me 
those  worthy  things  thou  hast  given  me,  and  do  not  cause  my  enemies 
to  rejoice.  0  Lord,  never  turn  me  back  to  the  evil  from  which  thou 
hast  delivered  me,  nor  leave  me  to  myself  the  space  of  the  twinkling 
of  an  eye.     At  this  Ummsalmah  burst  into  tears,  and  went  back  to 

*  A  silver  coin. 


96  LIFE   AND    RELIGION  [CH. 

her  bed.  The  prophet  hearing  her  weeping  inquired  what  was  the 
matter.  She  replied,  Why  shouhl  I  not  weep  V  my  father  and  mother 
be  your  sacrifice  !  when  notwithstanding  your  exalted  rank  before 
the  iMost  High,  and  the  fact  that  your  sins  both  past  and  future  are 
forgiven,  you  yet  pray  and  weep  as  you  have  just  done.  But,  said 
Mohammed,  how  can  I  be  self  confident,  since  God  left  Yoonas*  to 
himself  a  mere  twinkling,  and  such  things  befel  him  ? 

A  beo-gar  once  came  to  the  prophet  and  asked  charity.  Having 
nothing  to  give,  he  inquired  if  any  person  present  would  lend  him 
something  to  bestow  on  the  mendicant.  A  man  of  the  Ansar  class 
arose  and  offered  a  loan.  Mohammed  then  directed  him  to  give  the 
beggar,  on  his  account,  four  loads  of  dates.  Some  time  after  the 
creditor  asked  for  his  pay,  and  was  answered  by  the  prophet,  Inshal- 
lah,  I  shall  acquire  the  means  of  cancelling  the  debt.  This  at  inter- 
vals was  repeated  three  times,  when  the  man  becoming  impatient, 
said,  O  prophet  of  God,  you  have  promised  very  much,  Inshallah, 
I  shall  be  able  to  pay  !  Mohammed  smiled  at  this  blunt  demand, 
and  inquired  if  there  was  any  one  who  could  credit  him  again,  and 
on  one  of  his  companions  making  an  offer,  he  directed  the  claimant  to 
be  paid  double  the  quantity  of  dates  he  had  loaned  for  the  beggar. 
The  same  imam,  Saduk,  likewise  declares  that  such  was  the  prophet's 
poverty,  that  when  he  departed  this  life  he  possessed  not  a  single 
dirhera  or  deenar ;  not  a  servant,  a  maid,  a  sheep  or  camel,  except 
his  riding  camel,  and  that  even  his  coat  of  mail  was  in  pledge  with  a 
Yehoodee  of  Medeenah  for  twenty  sausf  of  barley  brought  to  make 
bread  for  his  family. 

The  imam  Eeza  relates  that  an  angel  came  to  the  prophet  and 
said.  Thy  Lord  sends  you  salutation,  and  declares  that  if  you  desire 
it  he  will  turn  all  the  wilderness  of  Mekkah  to  gold  for  you.  The 
prophet  raised  his  hand  toward  heaven  and  said,  0  Lord,  I  desire  to 
be  filled  one  day  and  praise  thee,  and  be  hungry  another  day  and^ 
supplicate  thee. 

It  is  related  that  certain  persons  inquired  of  the  imam  Sjiduk,  if 
the  prophet  practised  takeeah,]:  or  religious  dissimulation.  The 
imam  replied,  After  this  verse  was  sent  down,  '■  0  apostle,  publish 
the  lohole  of  that  which  hath  been  sent  down  unto  thee  from  thy  Lord ; 
for  if  thou  do  not,  thou  dost  not  in  effect  publish  any  part  thereof; 
and  God  will  defend  thee  against  wicked  men,  for  God  directeth  not 
the  unbelieving  people. "§  The  Most  High  becoming  surety  for  him 
against  harm,  the  prophet  did  not  dissimulate,  although  before  this 
he  had  occasionally  done  so. 

The  imam  lleza  relates  that  on  a  certain  occasion  Jibraeel  was 
gent  down  to  the  prophet  with  the  message.  Thy  Lord  salutes  thee, 

*  The  prophet  Jonah.  f  A.  sau  is  about  seven  pounds. 

X  Note  62.  §  Surah,  5  :  71. 


YI.]  OF   MOHAMMED.  97 

and  declares  that  virgins  are  like  fruit  on  the  tree,  which  when  ripe 
must  be  gathered,  or  the  sun  and  air  will  corrupt  it ;  so  for  virgins 
arrived  at  puberty,  there  is  no  preservation  but  marriage.  IMoham- 
med  hereupon  repaired  to  the  mesjid,  and  assembling  the  people  he 
declared  the  divine  communication.  The  inrjuiry  now  arose  among 
the  people  to  whom  the  virgins  should  be  married.  The  prophet 
replied.  To  their  equals,  that  is,  to  believers,  who  are  all  equal  to 
one  another.  Before  descending  from  the  member,  or  rostrum,  he 
solemnized  marriage  between  Zebauh,  a  daughter  of  his  unela 
Zobayr,  and  Mikdad-bin-Asood,  and  said  to  the  people.  Here  have 
I  given  my  uncle's  daughter  to  Mikdad,  to  be  his  wife,  while  the 
ordinance  of  matrimony  remains ;  and  know  ye  all  that  in  giving  your 
daughters  in  marriage,  rank  is  not  to  be  regarded. 

The  imam  Reza  states  that  the  prophet  declared  he  had  become 
weak  by  prayer  and  conjugal  intercourse,  when  food  was  sent  down 
to  him  from  heaven,  after  partaking  of  which,  in  valor  and  exercise 
in  the  matter  alluded  to,  he  acquired  the  power  of  forty  men. 

The  imam  Mohammed  Baker  informs  us  that  after  his  assump- 
tion of  the  prophetical  office,  the  prophet  never  ate  wheat  bread  to 
satiety  three  days  in  succession ;  not  that  the  means  of  doing  so 
were  wanting,  for  it  sometimes  happened  that  a  hundred  camels 
were  given  him  at  once,  and  he  might  have  indulged  in  luxury  had 
he  desired  it.  Moreover  Jibraeel  three  times  brought  him  the  keys 
of  all  the  treasures  of  earth,  and  offered  him  the  sovereignty  of  the 
whole  world,  on  condition  that  his  future  reward  should  be  some- 
what abated  ;  but  all  these  offers  were  declined,  the  prophet  choosing 
humiliation  and  poverty  here,  to  secure  the  higher  exaltation  here- 
after. 

Sjiduk  says  that  the  prophet  every  day  three  hundred  and  sixty 
times,*  being  the  number  of  veins  in  the  human  body,  said,  Alham- 
dulillah  Rabb-ul-aulameen  !  thanks  to  G-od,  the  Lord  of  the  universe. 
During  his  sitting  with  any  company  he  always  said  twenty-five 
times,  Istaghfar  !  may  God  forgive.  Every  day  he  repeated  seventy 
times,  Istaghferillah  !  Crod  forbid ;  and  seventy  times,  Atobaillah  ! 
repentance  toward  God. 

A  tradition  derived  from  Mohammed  Baker  informs  us  that  while 
the  prophet  was  one  day  sitting  with  Auyeshah,  a  Yehoodee  came, 
and  instead  of  the  proper  address  As-salam-alaykum,  said  to  Moham- 
med, Assam  alaykum  —  death  to  you;  to  which  he  responded, 
Slaykum  —  to  you  be  it.  Two  other  Yehoodees  soon  after  came 
and  gave  the  same  salutation  and  received  the  same  answer. 
Auyeshah  became  indignant  at  this  treatment,  and  said  to  the 
Yehoodees,  On  you  be  death  and  the  wrath  and  curse  of  God, 
ye  brothers  of  the  ape  and  hog !     Mohammed  interposed,  and  said 

»  Note  63. 


98  LIFE   AND   RELIGION  [CH. 

to  his  wife,  Altliough  reproach  may  bo  provoked  by  example,  yet  it 
has  a  bad  appearance,  whereas  courtesy  and  mildness  adorn  every 
thing  they  are  connected  with.  Auyeshah  replied,  Prophet  of  God, 
perhaps  you  did  not  understand  what  these  fellows  said  to  you. 
Yes,  said  he,  I  understood,  and  turned  their  own  malediction  on 
themselves.  Hereafter  if  a  Musuhnan  salutes  you,  respond,  As-sa- 
lam-alaykum — peace  unto  you ;  but  if  an  infidel  gives  you  a  saluta- 
tion, simply  reply  Alayka — and  to  thee. 

The  Yehoodee  woman  who  had  poisoned  a  shoulder  of  mutton, 
intending  thereby  to  destroy  the  prophet,  suffered  no  harm  from  him 
in  consequence,  he  passing  over  the  offence. 

One  day,  says  Saduk,  Mohammed  visited  Auyeshah,  and  found 
a  crumb  of  bread  on  the  floor,  which  he  took  up  and  ate,  calling  her 
by  her  pet  name.  Rosy-cheek,  and  telling  her  to  value  the  favors 
bestowed  on  her  by  God,  for  when  favor  deserted  a  person  it  return- 
ed no  more.  Mohammed  said  to  an  angel  who  came  to  offer  him 
possession  of  earth.  This  world  is  the  house  of  him  who  has  no 
habitation  in  eternity ;  and  he  who  collects  much  on  earth  has  no 
understanding.  The  prophet  was  fond  of  vinegar  and  oil  with 
bread.  He  waited  for  his  food  to  get  cold,  declaring  that  God  had 
not  ordained  him  to  eat  fire,  and  that  Shay  tan  shared  in  that  which 
was  warm.  Saduk's  authority  is  given  for  the  tradition  that  at  the 
commencement  of  his  prophetical  assumption,  Mohammed  fasted  so 
long  that  people  began  to  say  that  he  would  never  leave  it  off:  then 
he  relinquished  the  practice  for  such  a  period  that  it  was  said  he 
would  resume  it  no  more.  After  this  he  fasted  on  alternate  days,  as 
did  hazret  Daood.*  Subsequently  he  observed  the  thirteenth,  four- 
teenth and  fifteenth  of  each  month  as  fast  days.  Next  he  made  it 
meritorious  to  fast  on  the  first  Thursday  of  the  month,  and  the  last 
Thursday  :  and  on  the  first  Wednesday  of  the  middlef  third  of  the 
month,  which  custom  he  observed  till  his  departure  from  the  world. 
Besides  all  this,  he  fasted  the  whole  of  Shaban,  in  addition  to  the 
gi"eat  fast  of  Ramazan. 

Whatever  was  asked  of  him  he  gave,  till  one  day  a  woman  sent 
her  son  to  him  with  a  request,  telling  the  boy  that  if  the  prophet 
declared  he  had  not  the  favor  to  bestow,  to  ask  him  for  his  shirt,  J 
which  was  consequently  given  up.  When  the  hour  for  prayers  § 
arrived,  Mohammed,  destitute  of  any  garment,  could  not  go  out  to 
perform  that  duty.  The  Most  High  then  communicated  this  verse  : 
"  And  let  not  thy  hand  be  tied  up  to  thy  neck ;  neither  open  it  with 
an  unbounded  expansion,  lest  thou  become  worthy  of  reprehension, 
and  be  reduced  to  poverty.  "||  On  a  Thursday,^  he  left  his  house 
to  sleep  in  the  open  air  at  the  beginning  of  summer,  and  at  the  end 

*  David,     t  Note  64.    J  Some  Orientals  usually  wear  only  a  single  garment. 
§  Note  65.         *  II  Surah  17  :  31.  H  Note  66. 


VI.]  OF   MOHAMMED.  99 

of  the  season,  he  removed  back  to  the  house  on  Friday ;  some  assert 
that  both  of  these  transactions  took  place  on  Friday  eve,  that  is, 
Thursday  night.  The  imam  Stiduk  says  that  during  the  last  third 
of  the  month  of  Ramazan,  the  prophet  tightened  his  girdle,  abstained 
from  his  wives,  and  passed  the  whole  night  in  devotional  vigils,  and 
during  this  period  attended  to  nothing  but  the  service  of  God.  The 
prophet  died  in  debt.  Mohammed's  camel  losing  in  a  race  which  his 
companions  thought  he  would  certainly  win,  he  said  to  then),  All  the 
mountains  stretched  their  necks  to  get  the  favor  of  sustaining  Nooh's* 
ark,  but  Judyt  humbled  itself,  on  which  account  the  Most  High 
gave  the  contested  honor  to  that  mountain. 

It  is  related  on  the  authority  of  Mohammed  Baker,  that  while 
Jibraeel  was  one  day  sitting  with  Mohammed,  the  angel  looked 
towards  heaven,  when  instantly  his  beautiful  complexion  changed  to 
the  hue  of  saffron,  and  he  sought  refuge  in  the  protection  of  the 
prophet,  who,  on  looking  up,  saw  a  body  descending  and  filling  the 
whole  space  between  the  east  and  west.  On  approaching  near,  that 
wonderful  being  said.  The  iMost  High  has  sent  me  to  offer  you  the 
choice  of  being  either  king  and  prophet,  or  prophet  and  servant. 
Mohammed  looked  to  Jibraeel  and  saw  that  the  hue  of  fear  had  left 
him,  and  his  own  color  was  restored,  and  was  advised  by  his  friend- 
ly angel  to  choose  the  latter  of  the  two  proposals  made  him,  which  was 
accordingly  done.  The  mighty  angel  who  brought  the  message  then 
raised  his  right  foot,  and  at  a  single  step  set  it  in  the  midst  of  the  first 
heaven.  Another  step  carried  him  to  the  second  heaven,  and  thus, 
heaven  by  heaven  at  a  pace,  he  ascended,  till  he  appeared  diminish- 
ed to  the  size  of  a  sparrow.  The  prophet  now  asked  Jibraeel  what 
caused  him  to  change  in  the  manner  he  had  done,  which  occasioned 
himself  much  fear.  Do  not  reproach  me  for  that  weakness,  said  he. 
The  angel  that  has  just  visited  us  is  Israfeel,J  the  porter  of  the  Lord, 
and  who,  since  the  creation  of  the  heavens  and  earth,  has  never  been 
down  to  this  world  before.  When  I  saw  him  coming,  I  thought  the 
day  of  judgment  had  come,  and  this  caused  me  to  change  color. 
Although  he  appeared  so  vast  here,  did  you  not  see  how  diminutive 
he  became  as  he  ascended  ?  Whoever  enters  the  gate  of  glory,  and 
is  admitted  near  the  Deity,  becomes  abased  in  the  divine  presence. 
This  angel  is  the  porter  of  the  Most  High  and  nearest  Him  of  all 
creatures.  The  table  of  decrees  is  of  red  ruby,  and  its  place  is  be- 
tween the  eyes  of  this  angel.  When  God  wills  a  communication  for 
his  creatures,  the  table  strikes  Israfeel's  forehead.  He  then  looks  at 
it,  and  what  he  finds  divinely  inscribed  thereon,  he  announces  to  us 
and  we  convey  the  command  to  heaven  and  earth.  Although  he  is 
the  nearest  of  creatures  to  the  place  of  divine  annunciation,  yet  be- 
tween his  position  and  the  presence  of  divine  greatness  and  glory  are 

*  Note  67.  t  Note  68.  J  Note  69. 


100  LIFE   AND    RELIGION  [CH. 

ninety  curtains,  or  partitions  of  ligbt,  on  which  eyes  cannot  dwell, 
and  that  cannot  be  described  to  you.  I  am  the  nearest  angel  to 
Israfeel,  yet  the  space  of  a  thousand  years'  journey  divides  us. 

Various  traditions  relate  that  the  prophet  was  the  most  wise,  in- 
telligent, patient,  brave,  just  and  kind  of  all  men ;  that  he  never 
touched  the  hand  of  a  woman  not  lawful  to  him  ;  and  so  generous 
was  lie  that  a  piece  of  money  never  stopped  with  him,  and  that  he 
provided  for  nothing  but  necessaries  of  the  simplest  kind.  He  sat 
and  ate  and  slept  on  the  ground  like  a  slave,  mended  his  own  clothes 
and  sandals,  milked  sheep,  and  performed  other  menial  offices.  He 
bound  a  stone  on  his  stomach  to  assuage  hunger,  and  ate  whatever 
was  before  him.  Most  of  his  garments  were  white,  and  in  putting 
on  his  dress  he  began  at  the  right  side.  He  had  a  fine  garment 
which  he  wore  only  on  Fridays.  He  had  a  cloak  which  he  always 
carried  with  him  and  doubled  it  and  threw  it  under  him.  If  he  put 
on  a  new  garment  he  gave  the  old  one  to  some  poor  person.  He 
wore  a  silver  ring  on  the  little  finger  of  his  right  hand,  and  when  he 
performed  ablution  for  prayers,  he  cleansed  his  teeth  by  rubbing 
them  with  a  stick*  or  brush  called  miswak.  Sometimes  he  rode  a 
horse,  a  camel,  or  an  ass,  without  saddle,  and  sometimes  walked 
barefoot  without  cloak  or  turban.  He  esteemed  people  of  learning 
and  probity,  and  treated  all  with  suitable  courtesy,  never  abusing 
any  with  opprobrious  language.  He  requited  evil  with  good.  He 
was  first  in  saluting  and  shaking  hands.  Of  green  fruits  he  pre- 
ferred water-melons  and  grapes.  His  chief  diet  was  water  and 
dates,  and  milk  and  dates.  He  was  fond  of  flesh  and  soup,  but 
did  not  hunt,  although  he  ate  flesh  taken  in  hunting.  Also  he  ate 
cheese  and  fat. 

When  people  brought  boys  to  him  to  receive  his  blessings,  or  be 
named,  he  would  seat  them  on  the  skirt  of  his  garment  which  they 
not  unfrequently  wet,  but  though  people  would  cry  out,  he  would 
tell  them  to  let  the  child  be,  and  would  not  show  that  he  was  an- 
noyed.    After  his  visitors  were  gone,  he  would  wash  his  garments. 

The  compiler  remarks  that'  the  traditions  respecting  Mohammed's 
eating  wheaten  bread  are  contradictory,  but  may  perhaps  be  recon- 
ciled by  reference  to  some  particular  period,  as  before  his  assump- 
tion of  the  prophetical  office,  before  the  Hijret,  or  after  it.  He  lick- 
ed the  dish  and  his  fingers,  and  washed  his  hands  after  eating,  and 
drew  them  over  his  face. 

When  the  prophet  combed  his  hair  or  beard,  people  collected  and 
kept  as  relics  the  hairs  that  were  separated  from  the  one  or  the  other ; 
but  when  he  shaved  at  the  Hej,t  Jibraeel  carried  the  hair  up  to 
heaven.  He  used  amber,  musk  and  civet  as  perfumes.  Stiduk  says 
that  the  prophet's  expenses  for  perfumes  were  greater  than  for  pro- 
visions. 

«  Note  70.  t  Pilgrimage. 


VI.]  OF    MOHAMMED.  101 

An  old  woman  of  the  tribe  of  Ansjir  requested  the  prophet  to 
pray  that  she  might  enter  paradise.  He  replied,  Old  ivomcn  will 
not  enter  there  ;  upon  which  she  went  out  and  wept.  BiUll  met  the 
weeping  woman,  and  learning  the  cause  of  her  grief,  brought  her 
back  to  Mohammed,  and  inquired  if  he  had  really  made  the  decla- 
ration she  alleged.  Yes,  said  the  prophet,  and  blaclcs  likewise  will 
not  enter  paradise.  At  this,  Bihll,  who  was  of  that  color,  mingled 
his  tears  with  those  of  the  old  woman.  Here  Abbas  entered  and 
asked  what  was  the  matter,  upon  which  Mohammed  declared,  Neither 
shall  the  old  enter  paradise  ;  but  added,  The  Most  High  will  make 
you  all  young  and  beautiful,  and  then  introduce  you  to  that  happy 
abode. 

One  day  a  woman  came  to  the  prophet  and  complained  that  a  cer- 
tain man  had  kissed  her.  The  offender  was  summoned  and  asked 
why  he  had  done  so.  He  replied,  If  it  was  a  bad  deed,  hi  her  in 
retaliation  do  the  same  to  me.  Mohammed  smiled,  but  bade  him 
do  so  no  more,  which  the  man  promised  to  observe. 

An  amusing  story  is  related  concerning  Sooyat,  a  Muhajer,  and  a 
man  by  the  name  of  Nayman  of  Badr.  The  former  overtaking  the 
latter  on  a  journey,  asked  for  food  ;  Nayman  replied.  My  compan- 
ions are  not  here.  Sooyat  perceiving  a  party  of  strangers  approach- 
ing, went  to  them  and  said,  I  have  a  slave  for  sale  :  lie  is  a  tonguey 
fellow,  and  declares  himself  free  ;  but  do  not  credit  anything  he  :<ays, 
if  you  do  you  will  spoil  my  slave.  Naymfm  was  now  sold  for  ten 
camels,  and  the  purchasers  came  and  put  a  rope  around  his  neck  to 
take  him  away.  He  of  course  remonstrated,  and  assured  the  men 
who  had  bought  him  that  Sooyat  was  hoaxing  them,  for  he  was  posi- 
tively a  free  man.  No,  said  his  purchasers,  we  have  heard  all  about 
you,  and  believe  nothing  you  say ;  and  took  him  along  with  them. 
His  companions,  however,  pursued  and  recovered  him.  When  this 
was  reported  to  the  prophet  he  laughed  very  heartily.  Nayman 
also  some  years  after  enacted  a  joke,  although  his  mischief  did  not 
return  on  the  person  that  had  so  fully  avenged  the  laws  of  hospi- 
tality. A  blind  man  named  Mahramet-bin-Nofal  wishing  to  retire  a 
moment,  called  out  for  some  one  to  lead  him  aside.  Nayman  con- 
ducted him  into  the  mesjid,  and  told  him  that  was  a  proper  place, 
but  the  people  immediately  exclaimed  against  the  blind  man  in  no 
measured  terms.  Who  brought  me  here  Y  inquired  ihe  astonished 
Mahramet.  On  being  told  it  was  Nayman,  he  vowed  that  if  he  met 
him  again  he  would  cane  him  soundly.  The  wag  heard  of  this  threat, 
and  falling  in  with  the  blind  man  again,  inquired  if  he  wanted  to 
have  Nayman  pointed  out  to  him.  On  being  answered  in  the  affirm- 
ative, he  brouglit  Mahramet  to  Osman  when  that  khaleefah  was 
engaged  in  prayer,  and  saying  This  is  Nayman,  fled.  The  blind 
man  raised  his  staff  and  smote  Osman  with  all  his  miglit.  The  peo- 
ple were  instantly  in  a  rage  saying,  Why  have  you  struck  the  kha- 


102  LIFE   AND    RELIGION  [CH. 

leefali  ?  Vfho  brought  me  here  ?  said  Mahramet ;  and  on  being  in- 
formed, he  declared  he  would  have  nothing  more  to  do  with  Nay  man. 
The  imam  Mohammed  J^iUer  relates  that  two  of  the  prophet's 
disciples,  Abuzer  and  Salman,  were  seeking  him  one  day,  and,  find- 
ing him  in  the  attitude  of  religious  prostration  under  a  tree  at  a  cer- 
tain mesjid,  they  sat  down  to  wait  until  he  should  have  concluded 
his  devotions.  So  much  time  elapsed,  however,  that  they  thought  he 
had  fallen  asleep ;  but  on  coming  up  with  the  intention  of  awaking 
him,  to  their  surprise  he  raised  his  head  and  told  them  he  had  heard 
their  conversation.  He  then  began  to  discourse  on  his  mission,  and 
said  that  the  IMost  High  had  heretofore  sent  prophets  each  one  to  his 
own  people,  but  that  himself  was  sent  to  all  mankind,  and  that  five 
things  had  been  bestowed  on  him  which  had  not  been  granted  to  any 
before  him.  God,  said  Mohammed,  has  inspired  people  with  great 
awe  and  fear  of  me  that  they  may  hear  and  obey  me.  He  has  made 
plunder  lawful  to  me,  and  has  made  the  whole  earth  a  place  of  de- 
votion, and  in  the  absence  of  water  has  constituted  dust  a  purifier; 
prayer  may  be  offered  on  the  bare  ground,  and  He  has  appointed 
me  intercessor  for  my  sect  at  the  judgment ;  besides  which,  He  has 
given  me  the  keys  of  knowledge  and  language  such  as  were  never 
granted  to  one  before  me. 

On  the  authority  of  Ibn- Abbas  it  is  related  that  forty  Yohoodees 
of  Medeenah  agreed  to  go  to  the  liar,  as  they  called  Mohammed,  and 
prove  the  falsehood  of  his  pretensions.  On  their  presenting  them- 
selves, the  prophet  said.  Let  the  Torat  be  our  umpire,  to  which  the 
Yehoodees  readily  agreed.  They  then  began  to  dispute  by  alleging 
that  Adam  was  better  than  Mohammed,  for  the  Most  High  created 
him  by  the  hand  of  His  power,  and  breathed  into  him  of  His  own 
spirit.  The  prophet  rebutted  this  position,  by  saying  that  Adam 
was  a  prophet  and  his  father,  but  less  favored  of  God  than  himself, 
for  five  times  a  day,  when  the  creed  was  proclaimed,  he  was  declared 
to  be  the  prophet  of  the  Lord.  To  this  his  opponents  assented,  say- 
ing that  it  was  so  written  in  the  Torat. 

But,  said  the  Yehoodees,  surely  Moosa  is  more  excellent  than  thou 
art,  for  God  spoke  four  thousand  words  to  him,  whereas  He  has  not 
spoken  to  you  at  all.  He  has,  however,  replied  Mohammed,  bestow- 
ed on  me  a  greater  favor,  for  He  caused  me  to  be  borne  to  the 
seventh  heaven  on  the  wing  of  Jibraeel,  and  I  passed  Sidret-ul-mun- 
taha,  that  station  of  the  archangel,  and  came  to  the  pillars  of  the 
empyrean,  where  I  heard  a  voice,  saying,  I  am  the  Lord,  besides 
whom  there  is  no  Lord  ;  with  me  is  neither  superfluity  nor  deficien- 
cy. I  am  he  who  saves  from  punishment,  and  the  witness  of  all  that 
creatures  do  :  I  am  exalted  and  glorious,  forgiving  and  merciful. 
There  I  saw  God  by  my  heart,  or  spirit,  not  with  my  eyes.  All  this 
is  certainly  superior  to  the  favors  bestowed  on  Moosa.  The  Yehoo- 
dees conceded  the  point,  saying  that  thus  it  was  written  in  the  Torat. 


VI.]  OP    MOHAMMED.  103 

Nooh  was  then  adduced  as  an  example  of  excellence  which  ]\Io 
haramed  could  not  claim,  for,  said  the  Yehoodees,  the  Most  High 
embarked  that  patriarch  in  the  ark  and  at  length  landed  him  on 
Mount  Judy.  But,  rejoined  the  prophet,  God  has  given  me  a  river 
in  heaven  flowing  from  beneath  the  empyrean,  on  the  banks  of  which 
are  a  million  of  palaces  built  of  gold  and  silver  bricks  in  alternate 
layers.  The  herbage  on  the  banks  of  that  river  is  saffron,  its  peb- 
bles are  pearls  and  rubies ;  the  soil  through  which  it  flows  is  white 
musk,  and  its  name  is  Koser.  To  me  and  my  sect  God  has  given 
this  celestial  stream,  as  He  declares  in  the  Koran.  The  Yehoodees 
yielded  to  this  argument  likewise,  citing  the  Torat  in  proof  of  what 
Mohammed  had  claimed  over  Nooh. 

Ibraheem  was  now  brought  forward  to  stand  the  test  of  compari- 
son, whom  it  was  alleged  God  constituted  his  own  friend.  Moham- 
med replied,  If  the  Most  High  made  Ibraheem  His  friend,  He  made 
me  His  beloved,  and  bestowed  on  me  a  name  taken  from  His  own 
sacred  appellation.  The  disputants  again  yielded,  citing  as  before 
the  declaration  of  the  Torat. 

Repulsed  along  the  line  of  illustrious  patriarchs,  the  Yehoodees 
then  affirmed  that  Eesa  was  superior  to  Mohammed,  for  one  day 
when  He  was  at  the  top  of  the  temple  the  demons  attempted  to  harm 
Him,  but  Jibraeel  at  the  command  of  God  struck  them  with  his  right 
wing  and  dashed  them  into  the  fire.  A  greater  favor  is  mine,  replied 
the  prophet,  for  when  I  returned  from  the  battle  of  Badr  and  the 
slaughter  of  idolaters,  and  entered  Medeenah  very  hungry,  a  Yehoo- 
dee  woman  came  out  to  meet  me  with  a  dish  containing  a  roasted  goat 
on  her  head,  and  after  thanking  God  for  my  victory  and  safe  return, 
she  declared  that  it  was  in  fulfilment  of  a  vow  she  had  brought  me 
that  offering.  But  I  had  no  sooner  dismounted  and  stretched  forth 
my  hand  to  the  roasted  goat*  than  by  divine  power  it  sprang  up, 
stood  on  its  four  legs,  and  spake  and  warned  me  of  having  been  poi- 
soned.    Again  the  Yehoodees  yielded  the  position. 

At  last  they  said.  One  more  comparison  remains  :  Sulayman  cer- 
tainly was  better  than  you,  for  the  Most  High  subjected  to  him  not 
only  mankind,  but  Jins  and  demons,  and  birds  and  winds,  and  beasts 
of  prey.  But,  said  Mohammed,  Borak  was  subjected  to  me,  which 
is  more  than  all  the  world  beside.  Borak  is  a  quadruped  of  para- 
dise, his  face  is  human,  he  has  hoofs  like  a  horse,  and  a  tail  like  an 
ox.  In  size  he  is  between  the  ass  and  the  camel.  His  saddle  is 
ruby,  with  stirrups  of  pearl.  He  has  seventy  thousand  golden  bridles 
to  restrain  his  impetuosity.  He  has  two  wings  studded  with  pearl, 
ruby  and  emerald.  Between  his  eyes  is  the  inscription.  There  is  no 
God  but  God  the  sole,  who  has  no  associate,  and  Mohammed  is  the 
apostle  of  God.     The  Yehoodees  conceded  all,  declaring  that  it  was 

*  Note  71. 


104  LIFE   AND   EELIGION  [CH. 

SO  written  in  the  Torfit,  and  tliat  tliis  possession  of  Mohammed  was 
better  than  the  dominion  of  Sulayman.  Hereupon  they  professed 
their  hehef  in  the  divine  Unity  and  in  the  mission  of  Mohammed. 
The  pro})Jiet  then  stated  that  Nooh  preached  nine  hundred  and  fifty 
years,  and  according  to  the  dechwation  of  the  Most  High  only  a  few  be- 
lieved on  him,  whereas  many  in  his  short  life  had  become  his  followers. 
In  paradise,  continued  Mohammed,  there  will  be  one  hundred  and 
twenty  thousand  ranks,  of  which  my  sect  will  constitute  eighty  thou- 
sand, and  all  other  sects  forty  thousand  ranks.  The  Most  High  has 
caused  other  books  to  testify  to  mine,  which  abrogates  them  all.  I 
am  raised  up  to  legalize  what  other  prophets  have  prohibited,  and  to 
prohibit  some  things  they  have  made  lawful,  of  which  number  in  the 
law  of  Moosa  is  fishing*  on  Saturday,  for  transgressing  which  law, 
some  of  that  people  were  transformed  into  apes.  To  my  sect  fishing 
is  lawful,  and  also  fat,  which  was  prohibited  to  you. 

From  his  birth  to  his  death,  Mohammed  was  free  from  all  sins 
great  and  small,  both  of  design  and  ignorance,  and  from  all  error. 
Saduk  relates  that  God  gave  the  prophet  five  spirits :  the  spirit  of 
life,  by  which  he  was  endued  with  motion ;  the  spirit  of  power,  by 
which  he  fought  and  performed  the  severest  devotion  ;  the  spirit  of 
desire  or  appetite,  by  which  he  ate,  drank  and  lawfully  indulged  in 
sexual  intercourse  ;  the  spirit  of  faith,  by  which  he  commanded  and 
judged  ;  and  the  Holy  Spirit,  which  endowed  him  with  the  propheti- 
cal oflice,  and  which  on  his  departure  from  the  world  attached  to  the 
imams,  and  in  which  Holy  Spirit  there  is  neither  sleep  nor  careless- 
ness, sportiveness  nor  forgetfulness.  This  Spirit  enables  the  imams 
to  know  whatever  transpires  in  the  east  or  west,  in  the  desert  or  the 
sea.  The  same  imam,  on  whose  authority  the  above  rests,  declares 
that  the  Most  High  gave  Eesa  two  eminent  names  by  which  he  rais- 
ed the  dead  and  performed  the  miracles  He  did.  On  Moosa  four  of 
these  names  were  bestowed,  on  Ibrfdieem  eight,  on  Nooh  fifteen,  and 
on  Adam  twenty-five.  All  these,  with  additional  ones,  were  confer- 
red on  Mohammed.  Verily,  there  are  seventy-three  exalted  divine 
names  :  one  of  these  is  peculiar  to  the  holy  nature  of  the  Most  High, 
and  is  incommunicable,  but  all  the  rest  were  bestowed  on  the 
prophet. 

Every  Friday  eve,  that  is,  Thursday  night,  said  Saduk,  joy  awaits 
us  ;  for  my  spirit  then  meets  the  assembled  spirits  of  the  prophet  and 
past  imams,  at  the  divine  empyrean,  around  which  we  make  seven 
circuits,  performing  two  rukats  of  prayer  at  each  of  its  pillars,  and 
my  spirit  never  returns  to  its  body  without  having  acquired  new 
knowledge.  Every  new  science  which  God  wills  to  impart  to  us  is 
first  communicated  to  the  spirit  of  the  prophet,  and  from  him  trans- 
mitted down  through  the  line  of  imams  according  to  their  seniority. 

•  Note  72. 


TI.]  OF    MOHAMMED.  105 

The  imam  Baker  once  asked  a  man  of  Yemen  if  he  knew  a  cer- 
tain stone  under  a  tree  in  a  certain  defile,  all  of  which  he  described. 
The  Yemenee  answered  in  the  affirmative,  and  added  that  he  never 
saw  a  person  better  acquainted  with  those  localities  than  the  interro- 
gator. That  is  the  stone,  rejoined  the  imam,  in  which  the  tables  of 
Moosa  were  preserved  which  were  delivered  to  Mohammed,  and  one 
now  is  in  our  possession.  Sfiduk  relates  that  the  tables  of  Moosfi  were 
emeralds  brought  from  paradise,  and  on  them  was  written  all  science, 
past  and  future,  down  to  the  judgment  day.  When  the  period  of 
Moosa  elapsed,  God  directed  him  to  commit  the  tables  to  the  moun- 
tain, which  by  divine  power  opened  to  receive  them,  Moosa  having 
bound  them  in  a  garment,  and  then  closed  them  up.  There  they 
remained  till  the  Most  High  raised  up  Mohammed,  in  whose  time 
a  kfifilah  of  Yemen  passing  the  mountain,  it  opened  by  the  power 
of  God  and  disclosed  the  tables,  which  by  divine  influence  they  did 
not  uncover,  but  brought  them  to  Mohammed  in  the  state  that  Moosa 
had  left  them.  Jibraeel  forewarned  the  prophet  of  the  occurrence, 
and  when  the  people  of  the  kafilah  waited  upon  him,  he  demanded 
the  tables,  which  knowledge  of  the  fact  so  astonished  them  that  they 
immediately  declared  him  an  apostle  of  God  and  committed  to  him 
the  relics.  The  prophet  took  and  read  tlie  tables,  which  were  writ- 
ten in  the  Hebrew  language.  He  then  called  Aly  and  declared  to 
him  that  all  science  first  and  last  was  written  on  the  tables  of  Moosa, 
and  added,  God  has  commanded  me  to  entrust  thera  to  you.  The 
commander  of  the  foithful  replied  that  he  could  not  read  them.  But, 
rejoined  the  prophet,  Jibraeel  orders  me  to  direct  you  to  put  them 
under  your  head  to-night,  and  to-morrow  morning  you  will  be  able 
to  read  all  they  contain,  which  was  accordingly  verified.  At  the  order 
of  Mohammed,  Aly  then  made  a  transcript  on  parchment,  and  this 
contains  ail  science  or  knowledge  past  and  future.  The  tables  and 
staff  of  Moosa,  concluded  the  imfim,  are  in  our  possession,  all  trans- 
mitted to  us  by  inheritance  from  Mohammed. 

It  is  related  on  the  authority  of  the  commander  of  the  faithful  that 
Yoosha*  was  the  successor  of  Moosa,  and  that  the  tables  of  JMoosa 
were  emeralds.  On  beholding  the  Benee  Isrfieel  worshipping  the 
calf,  Moosa  was  so  transported  with  anger  that  he  cast  the  tables 
out  of  his  hands  and  they  were  broken,  part  of  the  pieces  remaining 
on  earth  and  part  ascending  to  heaven.  When  Moosa's  anger  subsid- 
ed, Yoosha  asked  him  if  he  had  in  mind  what  was  written  on  the 
tables.  He  replied  in  the  affirmative.  The  tables  of  Moosa  were 
transmitted  through  the  line  of  his  successors,  till  at  last  they  came 
into  the  possession  of  four  persons  of  Yemen,  who  on  hearing  of 
the  prophetical  assumption  of  Mohammed,  and  that  he  forbid  wine 
and  adultery  and  enjoined  ^good  morals,  argued  that  he  was  more 

*  Joshua. 


106  LIFE   AND    RELIGION  [CH. 

worthy  of  the  treasure  they  possessed  than  themselves,  and  carried 
the  tables  to  him.  My  added  that  having  put  them  under  his  head 
one  night,  he  found  them  the  next  morning  translated  into  Arabic. 

From  the  imam  Saduk  it  is  related  that  the  last  of  the  successors 
of  Eesa  was  Abbay,  or,  according  to  another  tradition  from  the  same 
imam,  his  name  was  Brdit.  Salmrin-e-Farsee  had  received  much  in- 
struction from  ulemas  and  at  last  came  under  the  tuition  of  Abbay, 
in  whose  service  he  remained  for  a  long  period.  After  Mohammed 
assumed  the  prophetical  office,  Abbay  directed  Salmtln  to  visit  him, 
and  he  found  him  in  Medeenah.  The  same  imam  declares  that 
Abutalib  was  the  trustee  of  the  sacred  relics  and  books,  and  having 
believed  in  the  prophet  dehvered  them  all  to  him  on  the  day  he  left 
the  world. 

The  imam  Saduk  says  that  Moosa  bequeathed  his  authority  to 
Yoosha,  and  he  to  the  sons  of  Haroon,*  and  not  to  his  own  sons,  or 
those  of  Moosa,  for  the  bequest  of  such  inheritance  and  of  the 
khalafat,  is  of  God.  Moosii  and  Yoosha  announced  the  glad  tidings 
of  Meseeh'sf  advent,  who,  on  being  raised  up,  said  to  the  Benee 
Israeel,  After  me  a  prophet  will  come  whose  name  will  be  Ahmed, 
and  he  will  be  of  the  sons  of  Ismaeel.  He  will  declare  to  you  the 
truth  respecting  me  and  yourselves.  After  Meseeh,  the  guardians 
of  his  faith  transmitted  it  from  hand  to  hand,  announcing  to  man- 
kind the  approaching  advent  of  the  last  prophet  of  time.  Among 
the  books  which  God  sent  by  the  prophets  were  the  Torat,  the  Injeel, 
and  Zaboor,  the  book  of  Nooh  and  the  book  of  Salah,  the  book  of 
Shuayb,  the  book  of  Ibnlheem,  j  all  of  which  at  last  were  possessed  by 
Mohammed,  who  declared  himself  to  be  the  say y id  of  the  prophets, 
and  his  vasee  or  successor,  the  sayyid  of  that  whole  class.  Adam 
supplicated  God  to  give  him  a  worthy  successor,  and  was  directed  to 
intrust  every  sacred  bequest  to  Shays,  who  constituted  Shaban  his 
heir.  Shaban  was  the  son  of  that  Hooree  whom  God  sent  from  para- 
dise to  become  the  wife  of  Shays.  Shaban  bequeathed  the  trust  to 
Mahlas,  he  to  Mahook,  he  to  Ameeshfi,  he  to  Akhnookh,  who  is  Idrees, 
he  to  Nfikhoor,  he  to  Nooh,  who  made  Sam  his  heir,  from  whom  the 
inheritance  descended  to  Asamer,  then  to  Ayshfisha,  then  to  Yufis, 
then  to  Berah,  then  to  Jeneesah,  then  to  Imran,  then  to  Ibraheem- 
Khaleel,  who  left  the  heritage  to  Ismaeel,  he  to  Ishak,  he  to  Yakoob, 
he  to  Yoosuf,  he  to  Basreea,  he  to  Shuayb,  he  to  Moosa,  he  to  Yoo- 
sha, he  to  Daood,  he  to  Sulayman,  he  to  Asef-bin-Berkheea,  he  to 
Zekereea,  he  to  Hazret  Eesa,  who  made  Shimoun  his  heir;  he  trans- 
mitted the  heirship  to  Yahya-bin-Zekareea,  and  he  to  Menzer,  and 
he  to  Saleemah,  and  he  to  Birdah,  who  committed  to  me,  said  the 
prophet,  the  inheritances  and  books  which  I  bequeath  to  you,  0 
Aly,  to  be  transmitted  to  your  successive  heirs  down  to  the  twelfth 

*  Aaron.  f  Christ.  +  Note  73. 


VI.]  OF    MOHAMMED.  107 

imam,  who  will  be  the  best  of  the  people  of  earth  next  to  yourself. 
But  verily,  my  sect  will  become  infidels  against  you,  and  oppose 
you  much  ;  yet  whoever  is  firm  to  your  khalafat  is  mine,  and  who- 
ever separates  from  you,  is  doomed  to  the  fire  of  hell,  the  place  of 
infidels. 

Saduk  relates  that  on  the  night  of  the  prophet's  ascent  to  heaven, 
God  gave  him  two  catalogues,  one  in  his  right  hand  containing  the 
names  of  all  who  go  to  paradise,  with  their  fathers  and  tribes.  The 
left  hand  catalogue  was  a  list  of  those  doomed  to  hell  with  their 
fathers  and  tribes.  On  his  return  to  earth  Mohammed  ascended  the 
member  or  rostrum  of  the  mesjid,  and  exhibited  the  catalogues  to 
the  people  and  said,  God  has  decreed  all  this  in  justice,  and  not  a 
soul  will  be  added  or  subtracted  from  either  class,  both  of  whom 
are  judged  according  to  their  works.  The  catalogues  were  given  to 
Aly.  Another  tradition  declares  that  Mohammed  saw,  in  similitude, 
all  his  sect,  and  knew  them  as  people  are  acquainted  with  their 
neighbors ;  and  among  them,  said  he,  addressing  Mj,  I  saw  and  im- 
plored forgiveness  for  you  and  your  sheeahs  or  followers. 

The  compiler  adds.  The  knowledge  of  the  prophet  was  great,  all 
communicated,  as  should  be  known,  by  the  Most  High,  and  he  never 
spoke  under  doubt  and  uncertainty. 


CHAPTER  VII. 

Miraculous  Characteristics  of  the  Koran :  Record  of  some  of  Moham- 
med's Miracles:  Aly's  Controversy  with  a  Yehoodee. 

In  order  properly  to  estimate  the  miraculous  merits  of  the  Koran, 
it  should  be  considered  that  when  the  prophet  arose,  eloquence  of 
expression  and  purity  of  diction  were  much  cultivated,  and  poetry 
and  oratory  were  held  in  the  highest  estimation.  On  this  account 
God  made  the  great  miracle  of  Mohammed  to  consist  in  an  inimita- 
ble style,  which  is  exhibited  in. the  Koran.  The  prophet  issued  a 
general  challenge  to  all  the  learned  to  compose  a  book  equal  to  the 
Koran,  and  thus  disprove  his  claim  to  be  a  divinely  inspired  prophet. 
But  notwithstanding  the  number  of  elegant  and  finished  writers 
exceeded  the  sands  of  the  desert,  and  all  were  hostilely  eager  to 
falsify  the  prophet's  claims,  yet  their  efforts  to  equal  the  Koran 
were  perfectly  vain.  They  did  not  lack  the  incitement  of  enmity, 
for  Mohammed  vilified  the  idols  they  worshipped,  and  pronounced 
their  forefathers  corrupt  infidels.  He  farther  incensed  the  chiefs, 
whose  heads  were  inflated  with  arrogance  and  their  eyes  dazzled 
by  the  mirage  of  grandeur,  by  summoning  them  to  the  duties  of 
humility  and  obedience.  But  notwithstanding  all  this  incitement, 
nothing  comparable  to  the  Koran  was  produced,  which,  had  the  thing 
been  possible,  the  antagonists  of  Mohammed  had  not  been  slow  to 
bring  forward.  He  next  challenged  them  to  produce  ten  chapters 
like  the  short  ones  of  the  Koran,  but  as  this  was  not  done,  the  con- 
dition was  changed  to  the  easier  task  of  producing,  by  their  whole 
united  efforts,  a  composition  equal  to  one  of  the  short  chapters  of 
the  Koran.  This  however  was  never  accomplished,  and  is  therefore 
conclusive  evidence  that  they  were  utterly  unable  to  do  it,  especially 
as  they  were  prompted  by  the  strongest  incitements. 

Ulemas  disagree  whether  the  miracle  of  the  Koran  consists  in  its 
being  the  very  acme  of  eloquence  and  perfection,  or  in  restraint 
put  by  the  Most  High  on  the  intellects  of  its  opponents.  In  cither 
case  there  is  an  obvious  miracle.  The  truth  however  is,  that  the 
miracle  of  the  Koran  consists  in  several  particulars.  First  in  its 
elegance,  diction  and  melody,  so  that  every  Ajemce  who  hears  it 
recited  perceives  its  superiority  over  other  Arabic  compositions. 
Every  sentence  of  it  inserted  in  a  composition  however  elegant,  is 
like  a  ruby,  and  shines  like  a  gem  of  the  most  brilliant  lustre,  and 


CH.  VII.]  LIFE   AND   RELIGION,    ETC.  109 

SO  inimitable  is  its  diction,  as  to  be  the  subject  of  astonishment  to  all 
learned  men,  ancient  and  modern. 

It  is  related  that  in  the  time  of  the  imam  Jafer-e-Saduk,  four 
unbelievers  who  were  most  eminent  for  eloquence  agreed  to  produce 
a  book  equal  to  the  Koirm.  Each  was  to  contribute  his  share  of 
the  work,  and  they  were  to  meet  the  following  year  at  Mekkah,  to 
give  a  proper  form  to  their  joint  production.  According  to  agree- 
ment, they  assembled  in  due  time  at  the  spot  called  the  Place  of 
Ibrfiheem,  and  the  first  declared  that  when  he  saw  this  verse  relat- 
ing to  the  deluge — "  0  earth,  swallow  up  thy  waters,  and  thou,  0 
heaven,  withhold  thy  rain.  And  immediately  the  water  abated  and 
the  decree  was  fulfilled  "* — he  felt  that  it  was  impossible  to  rival  the 
Koran,  and  gave  up  the  attempt.  And  thus  in  succession  each  of 
the  party  cited  a  verse  from  the  Koran,  as  a  reason  for  having  relin- 
quished their  design.  At  this  moment  the  imam  Saduk  passed, 
and  by  a  miraculous  impulse  repeated  the  verse,  "  Yerily  if  men 
and  genii  were  purposely  assembled,  that  they  might  produce  a 
hook  like  this  Korrm,  they  could  not  produce  one  like  unto  it, 
although  the  one  of  them  assisted  the  other."!  This  miraculous 
coincidence  astonished  and  abased  those  who  had  presumed  to  vie 
with  the  Koran.  Another  tradition  says  it  was  the  custom  of 
authors  on  producing  any  thing  of  superior  excellence  to  hang  it 
up  in  the  Kabah  triumphantly.  But  when  the  verse  quoted  above 
— "  0  earth,  swallow  thy  waters,"  was  published,  all  who  had  ex- 
hibited their  compositions  in  the  Kabah,  came  by  night  and  took 
them  away  through  fear  of  humbling  disparagement. 

The  second  particular,  by  which  the  Korfm  is  proved  to  be  a  mir- 
acle, consists  in  its  wonderful  structure.  If  a  person  were  to  search 
through  poems  and  orations,  he  would  find  no  method  comparable  to 
the  admirable  form  and  style  of  the  Koran.  It  is  related  that  when 
the  Koraysh  found  themselves  quite  confounded  by  the  perfection 
which  the  sacred  recitals  of  Mohammed  exhibited,  they  went  to  Va- 
leed-bin-Mughyrah,  one  of  their  most  learned  and  eloquent  men,  and 
desired  him,  if  possible,  to  rebut  the  claims  of  Mohammed  by  sui'pass- 
ing  his  wonderful  style.  Accordingly  he  waited  on  the  prophet  and 
asked  him  to  recite  an  ode.  Mohammed  replied.  That  is  not  mere 
poetry  which  I  utter,  but  it  is  the  word  of  the  Lord  who  sends  prophets 
to  mankind.  He  then  recited  the  surah  of  Ha-Mim,|  and  pronounced 
the  verse  "  If  the  Mehkans  withdraw /rom  these  instructions,  say  I 
denounce  unto  you  a  sudden  destruction,  like  the  destruction  of  Ad 
andThamud."§  At  the  recital  of  this  sublime  passage  Yaleed  trem- 
bled, his  hair  stood  erect,  and  he  returned  immediately  to  his  house. 
The  Koraysh  feared  he  had  become  a  Musulman.  His  nephew  Abu- 
jahl  accordingly  visited  him  and  said,  Well,  uncle,  have  you  not 

*  Suxah  11 :  46.  f  Surah  17  :  90,  t  Surah  41.  ^  Surah  12. 


110  LIFE   AND   RELIGION  [CH. 

only  occasioned  us  defeat  in  competition  of  style,  but  do  you  further 
disgrace  us  by  embracing  the  religion  of  Mohammed  'i  He  replied, 
I  have  not  forsaken  your  religion,  but  I  have  heard  such  expressions 
from  him  as  cause  me  to  tremble.  Is  it  poetry  ?  inquired  Abujahl. 
No,  said  Valeed.  Is  it  oratory  ?  No,  for  an  oration  is  a  connected 
discourse ;  but  what  Mohammed  recites  is  unconnected,  the  parts  un- 
like each  other,  yet  it  possesses  indescribable  beauty  and  melody. 
Does  it  owe  its  power  to  magic  ?  said  the  visitor.  No  ;  replied  Va- 
leed. AVhat  is  it  then  ?  Allow  me  time  to  consider,  said  the  wise 
man  ;  and  the  next  day  he  pronounced  it  enchantment,  for,  said  he, 
it  ravishes  the  hearts  of  men. 

The  third  excellence  of  the  Korfm  is  its  consistency.  This  is 
affirmed  of  God  in  the  verse,  "If  it  had  been  from  any  besides 
God,  they  would  certainly  have  found  therein  many  contradictions."* 
Mankind  cannot  produce  a  book  of  this  size  which  will  not  contain 
contrarieties.  If  one  sentence  is  elegant,  another  will  be  the  reverse. 
Should  the  work  be  a  poem,  if  one  couplet  is  sublime  another  will 
be  low.  A  book  which  from  beginning  to  end  shall  maintain  the 
same  elegant  and  sublime  diction,  cannot  be  produced  except  by  one 
who  has  no  contrariety  in  his  nature,  and  no  variation  of  his  powers. 

The  fourth  evidence  of  miracle,  in  the  Koran,  is  the  knowledge  it 
exhibits  of  divine  things.  At  the  epoch  of  Mohammed,  the  Arabs, 
and  especially  the  people  of  Mekkah,  had  lost  this  knowledge.  Before 
his  assumption,  the  prophet  was  intimately  acquainted  with  no  one  of 
the  people  possessing  a  divine  book,  or  with  others  who  might  have 
instructed  him.  His  journeys  to  foreign  parts  were  few,  whence 
knowledge  might  have  been  obtained.  Yet  all  that  the  most  learned, 
with  elaborate  pains,  during  the  period  of  many  thousand  years, 
have  been  able  to  produce  on  the  subject  of  divine  knowlege,  the 
prophet  has  presented  in  the  most  perfect  manner  in  every  chapter 
and  verse  of  the  Koran.  There  is  nothing  in  that  book  which  is 
contrary  to  unbiassed  reason  and  a  sound  understanding.  The 
greatest  proof  that  the  Koran  is  a  miracle  consists  in  its  effects. 
Through  its  influence  the  Arabs,  who  were  universally  known  to  be 
destitute  of  learning  and  politeness,  became  the  envy  of  the  world 
for  those  qualities;  so  much  so  indeed,  that  ulemasfrom  all  quarters, 
who  wished  to  obtain  a  finished  education,  were  under  the  necessity  of 
applying  to  the  Arabs. 

The  fifth  miraculous  quality  of  the  Koran  is  the  perfect  canons, 
or  rules,  it  establishes,  both  in  reference  to  human  and  divine  things. 
All  that  the  learned  ulemas  of  the  world  liave  elaborately  written  on 
these  subjects,  does  not  equal  what  is  exhibited  in  the  smallest  chap- 
ter of  the  Koran.  The  rules  respecting  divine  worship  and  the 
adjudication  of  strife  and  corruption  are  so  perfect,  that  in  no  re- 

*  Surah  4  :  84. 


VII.]  OF    MOIIAMMED.  Ill 

spect  can  suspicion  of  error  be  fastened  on  them  ;  indeed  it  is  impos- 
sible to  make  a  religious  law  like  that  of  the  sayyid  of  mankind. 
And  if  a  person  would  only  judge  rationally  on  this  subject,  he 
would  perceive  that  there  can  be  no  greater  miracle  than  this. 

Sixthly,  in  reference  to  the  history  of  preceding  prophets,  and 
of  other  periods,  the  knowledge  of  which  at  that  time  was  peculiar  to 
people  possessing  sacred  books,  as  it  was  unknown  to  the  rest  of  man- 
kind, especially  the  inhabitants  of  Mekkah.  The  prophet  has  so  illus- 
trated this  matter  that  notwithstanding  innumerable  cavils  by  those 
possessing  a  sacred  book,  not  a  single  particular  of  his  declarations 
has  been  or  can  be  falsified,  while  disagreement  among  his  opponents 
was  everywhere  manifest.  He  moreover  exposed  their  attempts  to 
conceal  the  truth. 

Seventhly,  such  is  the  innate  efficacy  of  the  Koran  that  it  removes 
all  pains  of  body  and  sorrows  of  mind  ;  annihilates  what  is  wrong  in 
carnal  desires,  delivers  from  the  temptations  of  Shaytan,  from  exter- 
nal and  internal  fears,  and  from  enemies  within  and  without.  It 
sanctifies  the  heart,  imparts  health  to  the  soul,  and  union  with  the 
Lord  of  holiness,  and  gives  salvation  from  all  doubts  raised  in  the 
mind  by  satanic  influence.  It  moves  hearts  heavy  as  mountains, 
causes  rivers  to  flow  from  the  eyes,  ploughs  up  the  soil  of  careless 
bosoms,  and  sows  there  the  seed  of  divine  love,  and  like  the  trump 
of  the  archangel  reanimates  those  dead  in  pride. 

The  eighth  miraculous  merit  of  the  Koran  consists  in  its  revealing 
mysteries  which  were  known  only  to  God.  Innumerable  matters  of 
this  description  are  revealed  which  may  be  divided  into  two  classes. 
First,  verses  disclosing  what  infidels  said  to  one  another  in  secret, 
and  what  passed  in  their  own  hearts,  and  which,  on  its  being  declared 
by  the  prophet,  they  did  not  deny,  but  were  humbled  under  it,  and 
repented  of  their  evil.  Detections  of  this  kind  were  so  frequent 
that  the  opposers  of  Mohammed,  when  talking  about  him,  feared, 
saying  to  one  another,  This  very  hour  Jibraeel  will  inform  him  of 
our  remarks.  As  an  instance  of  this  knowledge  may  be  mentioned 
the  case  of  a  beautiful  woman,  who  came  to  prayers.  The  devout 
went  above  her  that  their  devotions  might  not  be  disturbed  by  her 
charms,  but  the  amorous  stood  below  that  they  might  have  some 
view  of  her  attractions,  which  was  noticed  as  follows  :  "  We  know 
those  among  you  who  go  before  ;  and  we  know  those  who  stay 
behind."* 

In  the  second  class  are  many  verses  of  the  Koran,  revealing 
future  events  which  none  but  God  can  know  and  communicate.  Of 
these  there  is  a  prediction  of  the  abasement  of  the  Yehoodees  till  the 
end  of  time,  in  consequence  of  the  trouble  they  gave  Mohammed, 
and  his  pronouncing  a  curse  on  them.     To  this  day  they  have  no 

*  Surah  15  :  24. 


112  LIFE   AND   RELIGION  [CH. 

king,  and  in  every  country  they  are  the  lowest  of  the  people,  as  is 
dccfared  in  many  verses  of  the  Koran.  Again,  tlicre  is  a  predic- 
tion that  Ajeni*  should  be  conquered,  and  Frangeestant  remain  in- 
dependent till  the  coming  of  the  last  imtim,  Mahdy.  The  imam 
Saduk  was  once  asked  why  it  was  the  more  the  Koran  was  read  the 
newer  it  appeared.  He  replied,  It  was  not  sent  for  one  particular 
age  or  time,  but  for  all  mankind  down  to  the  judgment  day. 

In  the  commentary  on  the  Koran,  by  the  imam  Hasan  Askeree, 
it  is  stated  that  Xly,  the  coumiander  of  the  faithful,  was  once  inquir- 
ed of,  if  Mohnmmed  possessed  the  power  of  working  such  miracles 
as  Moosa  manifested ;  for  example,  his  raising  a  mountain  over  the 
heads  of  those  who  refused  to  receive  the  Torat,  in  order  to  terrify 
them  into  obedience.  Aly  replied  with  a  solemn  oath  in  the  name  of 
the  truth  of  the  Lord,  The  Most  High  has  granted  no  miracle  to  be 
performed,  from  Adam  down  to  the  last  prophet  of  time,  which  He 
has  not  bestowed  on  Mohammed,  or  a  better  than  it  with  innumerable 
others.  For  instance,  when  the  prophet  began  to  publish  the  faith 
at  Mekkah  all  the  Arabs  laid  the  arrow  of  hatred  on  the  bow  of 
doubt,  and  tried  by  every  stratagem  to  overthrow  his  divine  claims. 
He  assumed  the  prophetical  office  on  IMonday,  I  performed  prayers 
with  him  on  Tuesday,  and  continued  to  do  so  for  seven  years,  during 
which  period  only  a  few  persons  became  Musulmans,  but  the  Most 
High  gave  the  faith  more  influence  afterwards. 

One  day,  before  others  had  believed,  I  waited  on  the  prophet, 
when  presently  a  party  of  idolaters  came  to  him  and  said,  You  claim, 
Mohammed,  to  be  the  apostle  of  the  Lord  of  the  universe,  and  not 
satisfied  with  this  even,  you  arrogate  to  yourself  superiority  over  the 
most  eminent  prophets.  If  your  pretensions  are  true,  verify  them 
by  certain  miracles  which  we  will  name  to  you,  and  which  were  mani- 
'  fested  by  some  of  the  prophets.  The  visitors  now  separated  into 
four  parties,  and  the  first  demanded  a  miracle  like  the  deluge  of 
Nooh,  which  destroyed  his  people,  and  from  which  he  and  the  fiiithful 
were  saved  in  the  ark.  The  second  party  said,  Show  us  a  miracle 
like  that  of  Moosa,  who  raised  a  mountain  over  the  heads  of  his 
people  till  they  yielded  him  obedience.  The  third  division  required 
a  repetition  of  the  miracle  of  Ibraheera,  whom  they  cast  into  the 
fire  but  the  flames  were  cool  and  refreshing  to  him.  The  fourth 
company  demanded  a  miracle  like  those  of  Eesa,  who  told  people 
what  they  had  eaten  or  stored  in  their  houses.  The  prophet  replied, 
I  am  sent  to  you  to  inspire  fear  and  work  miracles,  but  my  miracle 
is  the  Koran  which  you  are  all  impotent  to  equal.  That  is  the  proof 
of  my  divine  mission ;  nor  should  I  dare  to  produce  such  miraculous 
verses  from  God,  and  ask  Him  to  confirm  their  evidence  by  another 
miracle.     I  have  nothing  to  do  but  execute  the  prophetical  office 

*  Persia.  t  Europe. 


Vn.]  OF   MOHAMMED.  113 

He  has  allotted  me,  and  which  after  its  completion  will  be  sufficient- 
ly attested  by  miraculous  signs.  Should  I  invoke  miracles  and  you 
still  remain  in  unbelief,  they  would  occasion  judgments  upon  you. 

At  this  juncture  Jibraeel  descended,  and  said  to  Mohammed', 
The  Most  High  sends  you  salutation,  and  declares,  I  will  soon* 
manifest  for  them  those  signs  and  miracles  which  they  require  ;  but 
verily,  after  seeing  them  they  will  remain  still  in  their  own  unbelief, 
except  a  number  whom  I  preserve.  Yet  will  I  manifest  the  miracles 
they  have  demanded  of  you,  in  order  to  perfect  against  them  the 
proofs  of  your  prophetical  office.  Say,  then,  to  the  party  who  re- 
quired a  repetition  of  the  miracle  of  Nooh,  Go  to  mount  Abukubays, 
at  the  foot  of  which,  on  your  arrival,  will  be  manifested  the  sign 
you  seek.  When  destruction  is  about  to  overwhelm  you,  take 
refuge  in  Aly  and  his  two  sons  hereafter  to  be  born,  and  you  will 
be  saved  from  the  flood.  Direct  those  who  asked  the  miracle  of 
Ibraheem  to  go  to  whatever  place  they  please  in  the  wilderness 
around  Mekkah,  and  they  will  behold  fire,  like  that  which  encom- 
passed Ibrriheem  in  Nimrood's  furnace.  When  the  flames  envelop 
them,  let  them  seize  on  the  fringe  of  a  woman's  head-dress,  who  will 
appear  to  them  in  the  air,  on  which  the  fire  will  pass  away.  Those 
who  required  the  miracle  of  Moosa  were  ordered  to  go  to  the  Kabah, 
where  it  should  be  manifested,  and  from  which  they  should  be  saved 
by  Hamzah,  Mohammed's  uncle.  The  fourth  company,  whose 
principal  was  Abujahl,  was  directed  to  stay  by  the  prophet  till  the 
others  had  returned  and  reported,  after  which  their  own  wishes 
should  be  gratified.  At  the  close  of  all  these  directions,  Abujahl 
said  to  the  people.  Repair  now  to  the  places  Mohammed  has  indi- 
cated, that  the  falsity  of  his  declarations  may  quickly  appear. 

The  first  company  went  to  the  foot  of  Abukubays,  when  suddenly 
fountains  arose  under  their  feet,  and  rain  without  cloud  poured  down 
on  their  heads,  so  that  in  a  little  time  the  water  was  up  to  their 
mouths.  They  fled  toward  the  summit  of  the  mountain,  but  the 
water  rose  as  fast  as  they  ascended,  and  was  nearly  up  to  their 
mouths  on  their  gaining  the  loftiest  height.  When  they  had  given 
up  all  hope,  and  fully  expected  to  be  drowned,  suddenly  Aly  appear- 
ed standing  on  the  surface  of  the  water,  with  the  images  of  his  two 
future  sons  on  his  right  and  left.  He  called  to  the  drowning  party,  say- 
ing, Take  my  hands  and  the  hands  of  my  children  and  you  will  be  sav- 
ed. This  direction  was  forthwith  obeyed  and  they  began  to  descend, 
the  water  quickly  subsiding,  part  of  it  sinking  into  the  earth,  and  part 
evaporating,  and  none  of  it  remaining  by  the  time  the  party  under 
the  conduct  of  Xly  reached  the  base  of  the  mountain.  The  com- 
mander of  the  faithful  conducted  them  to  the  prophet,  when  with 
tears  they  said,  We  testify  that  thou  art  the  sayyid  of  the  prophets, 
and  the  best  of  all  creatures.  We  have  experienced  a  deluge  like 
that  of  Nooh,  from  which  Aly  and  two  children  saved  us,  but  those 


114  LIPE    AND   RELIGION  [CH. 

boys  have  disappeared.  The  prophet  replied,  They  will  hereafter 
spring  from  my  brother  K\j.  Their  names  are  Hasan  and  Husayn, 
and  they  are  best  of  the  youths  of  paradise,  but  their  father  is  better 
than  they.  Know  ye  that  the  world  is  a  deep  sea  ;  multitudes  have 
been  lost  in  it;  its  life-boat  is  the  family  of  Mohammed,  even  My 
and  his  two  sons,  whose  similitude  you  saw,  and  my  other  descen- 
dants, all  of  whom  are  my  successors.  Whoever  embarks  in  this 
ship  will  be  saved,  and  whoever  opposes  it  will  be  drowned.  Thus  it 
is  in  the  eternal  world :  the  fire  of  hell  and  the  fountain  of  melted 
copper  are  like  the  sea,  and  these  are  the  ships  of  my  sect,  bearing 
those  who  love  and  follow  them  over  hell,  and  landing  them  safely 
in  paradise.  The  prophet  now  addressed  Abujahl  and  demanded 
if  he  heard  what  this  party  reported.  Yes,  said  he,  but  let  me  hear 
what  the  next  company  will  say. 

The  second  party  now  returned  weeping,  and  addressing  Moham- 
med said.  We  bear  witness  that  thou  art  the  apostle  of  the  Lord  of 
the  universe,  and  best  of  all  creatures.     We  went  to  the  wilderness 
according  to  your  direction  :  presently  we  saw  heaven  open  and  rain- 
ing down  fire,  which  was  answered  by  the  earth  opening  and  pouring 
out  the  same  element.    The  flames  spread  far  and  wide,  and  enveloped 
us  so  that  our  bodies  boiled  with  excessive  heat,  and  we  were  certain 
of  being  soon  roasted  and  burnt.     In  these  desperate  circumstances 
we  beheld  the  image  of  a  woman  in  the  air,  the  borders  of  whose 
head-dress  hung  within  our  reach,  and  a  voice  from  heaven  pro- 
claimed, If  you  desire  salvation  seize  upon  the  fringe  of  the  head- 
dress, on  doing  which  we  were  borne  up  into  the  air  above  the 
threatening  flames.     The  fine  fringe  was  not  rent  by  our  weight, 
but  saved  us,  and  dropped  us  unharmed  in  the  courts  of  our  own  houses 
whence  we  have  hastened  to  wait  on  you,  well  knowing  that  our  only 
hope  was  to  embrace  your  faith.     You  are  the  best  of  all  in  whom 
men  can  trust  and  believe,  next  to  God  :  what  you  say  is  true,^  and 
what  you  do  is  wise.     The  prophet  then  appealed  to  Abujahl  if  the 
Most  High  had  not  showed  to  this  party  the  miracle  of  Ibraheem. 
Abujahl  replied,  Let  us  wait  and  see  what  the  third  party  will  report. 
Mohammed  then  said  to  the  second  company.  Servants  of  God,  the 
woman  by  whom  the  Most  High  delivered  you  is  my  daughter 
Fatimah,  the  best  of  women,  and  at  the  resurrection  a  voice  from 
beneath  the  empyrean  will  proclaim  to  all  creatures.  Cover  your  eyes 
till  Fatimah,  the  daughter  of  Mohammed,  and  female  sayyid  of  the 
women  of  the  universe,  passes  the  bridge  Serat,*  at  which  command 
all  eyes  will  be  covered,  except  those  of  Mohammed  and  Xly  and 
Hasan  and  Husayn  and  the  other  imams,  who  may  lawfully  behold 
her.     She  will  then  pass  Serat,  to  which  her  veil  will  attach  itself, 
one  end  remaining  in  the  judgment  plam,  and  the  other  in  her  hand 

•  Note  74. 


VII.]  OF    MOHAMMED.  115 

when  she  enters  paradise.  Our  Lord  will  then  utter  a  voice,  saying, 
Friends  of  Fatimah,  attach  yourselves  to  the  fringe  of  her  veil  • 
which  order  will  be  obeyed  by  more  than  a  thousand  million  of 
persons,  all  of  whom  will  be  preserved  by  the  veil  from  the  fire  of 
hell. 

The  third  party  now  came  up  weeping,  and  said.  We  testify,  0 
Mohammed,  that  thou  art  the  apostle  of  the  Lord  of  the  universe. 
Thou  art  the  best  of  men,  and  Aly  is  the  best  of  the  successors  of 
the  prophets,  of  whom  thy  family  is  the  most  excellent  of  all.  We 
have  seen  such  signs  and  wonders  as  have  left  us  no  choice  but  faith 
in  thee.  As  we  were  sitting  by  the  Kabah,  fancying  that  your  sending 
us  thither  to  witness  a  miracle  was  a  deception,  suddenly  the  Kabah 
was  severed  from  its  base  and  suspended  over  our  heads.  At  this 
terrific  sight  we  withered  away  and  were  unable  to  move,  when  your 
uncle,  Hamzah,  came  to  our  relief  and  upheld  the  Kabah  on  the 
point  of  his  spear  till  we  escaped  the  impending  danger,  and  the 
Kabah  returned  to  its  former  position.  This  miracle  converted  us 
to  the  Musulman  faith. 

The  prophet  called  the  attention  of  Abujahl  to  the  testimony  of 
the  third  company,  but  that  unbeliever  said,  I  know  not  whether 
they  lie  or  tell  the  truth,  or  if  what  they  report  is  reality  or  fiction  of 
the  imagination.     If  you  show  me  what  I  demanded,  then  I  must  of 
necessity  believe ;  if  not,  there  is  no  reason  why  I  should  acknowl- 
edge your  claims  on  the  evidence  of  this  assembly.     Mohammed 
replied.  If  you  give  no  credence  to  the  testimony  of  others,  then 
what  reason  can  you  have  for  believing  the  glorious  deeds  of  your 
own  ancestors,  or  the  ill  fame  of  their  enemies  ?  all  which  you  are 
forever  expatiating  upon.     Moreover  how  can  you  acknowledge  the 
existence  of  such  countries  as  Irak  and  Sham,  which  you  have  never 
seen,  and  what  reason  can  you  assign  for  believing  any  human  report  ? 
Verily,  divine  evidence  has  been  perfectly  exhibited  in  what  these 
parties  have  witnessed,  and  the  testimony  you  have  heard  is  complete 
and  unquestionable.     Then  addressing  the  third  company  he  contin- 
ued, Hamzah,  who  turned  back  the  Kabah  from  impending  over 
your  heads,  is  an  uncle  of  the  apostle ;  God  has  exalted  him  to  high 
rank  and  eminent  dignity,  and  holds  him  dear  for  his  many  excel- 
lencies and  his  love  for  Mohammed  and  Aly.     Verily  Hamzah  in  the 
day  of  judgment  will  remove  hell  far  from  his  affectionate  friends, 
as  to-day  he  kept  the  Kabah  from  descending  on  your  heads.     Mul- 
titudes, whose  number  none  but  God  can  estimate,  will  appear  at  the 
bridge  Serat,  but  being  guilty  of  many  sinS;  walls  will  oppose  their 
passage.     On  the  appearance  of  Hamzah  they  will  implore  his  help. 
He  will  appeal  to  the  prophet,  and  the  commander  of  the  faithful. 
Aly  will  then  produce  the  spear  with  which  Hamzah  shall  have 
fought  in  the  cause  of  God,  and  say  to  him.  With  this  repel  hell  from 
your  friends  as  you  once  drove  back  the  enemies  from  the  friends 


116  LIFE   AND    RELIGION  [CH. 

of  God.  He  will  then  tlirust  bis  spear  against  the  walls  of  fire 
which  separate  his  friends  from  Serfit,  and  by  divine  power  will  dash, 
them  away  five  hundred  years'  journey.  He  will  then  invite  his 
friends  to  pass  the  bridge,  which  they  will  do  in  safety  and  enter 
paradise.  •      i    i 

Turning  now  to  Abujahl,  the  prophet  demanded  what  miracle  he 
required  for  himself.     He  answered,  The  one  which  you  say  Eesa 
manifested  by  telling  people  what  they  had  eaten  in  their  houses,  and 
what  they  had  laid  up  in  store.     Now,  said  Abujahl,  tell  me  what  I 
have  eaten  to-day,  and  what  I  afterwards  did.      The  prophet  replied, 
This  will  I  do  to' your  own  abasement  and  disgrace,  as  a  punishment 
of  your  cavilling  demand  for  miracles.     If,  however,  you  believe  in 
me,  the  humiliation  will  do  you  no  harm  ;  but  if  you  continue  infi- 
del, you  will  be  despised  by  the  world  and  eternally  miserable  here- 
after.    When,  Abujahl,  you  had  sat  down  in  your  house  to  eat  a 
roasted  fowl,  your  brother  Aboolkhatry  came  to  your  door  and  asked 
admittance.     Fearing  he  might  partake  of  the  fowl  with  you,  such 
was  your  sordidness  that  you  concealed  it  under  the  skirt  of  your 
garment  till  you  were  relieved  of  his  presence,  and  left  alone  to  enjoy 
ft.     Abujahl   interrupted  the  prophet  by  flatly  telling  him  he  lied, 
and  that  nothing  of  all  he  was  relating  had  taken  place.     However, 
said  he,  finish  your  tale,  and  let  us  hear  what  else  I  have  done  to-day. 
Mohammed  resumed.  You  had  several  large  sums  of  money  entrust- 
ed to  you  for  safe  keeping  by  different  individuals,  the  property  of 
each  man  being  so  much,  and  contained  in  separate  purses.     After 
your  brother  left,  you  breakfasted  on  the  breast  of  your  fowl,  re- 
serving  the  rest  for  another  meal.     Having  formed  a.  fraudulent 
plan,  you  buried  the  money  committed  to  your  trust,  thus  acting  in 
direct  violation  of  a  precept  of  God.     Abujahl  again  interrupted  him 
by  declaring  that  this  was  also  a  lie,  that  he  had  buried  nothing,  and 
as  for  the  ten  thousand  ashrafees*  entrusted  to  his  keeping,  some  thief 
had  stolen  them.     The  prophet  rejoined,  I  do  not  say  these  things 
from  my  own  personal  knowledge,  but  Jibraeel  himself,  from  the 
Lord  of  the  universe,  is  here,  and  gives  me  this  information. 

He  then  directed  Jibraeel  to  bring  the  remainder  of  Abujahl's 
fowl,  which  forthwith  appeared  ;  but  Abujahl  persisted  that  he  did  not 
recognize  it,  and  had  never  tasted  it,  and  added,  There  is  many  a  half 
eaten  fowl  in  the  world.  Mohammed  then  addressed  the  fowl,  say- 
ing, 0  fowl,  Abujahl  accuses  me  of  backing  a  lie  with  the  authority 
of  Jibraeel,  while  the  angel  himself  is  charged  with  lying  on  the 
authority  of  the  Lord  of  the  universe.  Testify  now  to  my  truth  and 
the  falsehood  of  Abujahl.  Directly  the  fowl  by  divine  power  spoke 
and  said,  I  bear  witness,  0  Mohammed,  that  thou  art  the  apostle  of 
God,  and  best  of  creatures  ;  and  I  bear  witness  that  Abujahl  is  the 

•  Pieces  of  gold.    See  Note  61. 


VII.]  OF    MOHAMMED.  117 

enemy  of  God,  and  knows  the  truth  but  opposes  it.  He  has  eaten  of 
me  and  laid  up  the  remnant  of  me,  and  on  him  be  the  curse  of  God, 
and  the  curse  of  all  who  utter  curses.  Besides  his  infidelity,  his 
meanness  is  such  that  he  hid  me  under  the  skirt  of  his  garment,  lest 
his  brother  should  partake  of  me.  0  prophet  of  God,  thou  art  true, 
but  Abujahl  is  a  liar,  a  slanderer  and  accursed.  Mohammed  now 
demanded  of  Abujahl  if  he  had  witnessed  miracles  enough  ;  Believe, 
that  thou  raayst  be  delivered  from  divine  punishment.  Abujahl 
replied.  In  my  opinion,  you  are  only  sporting  with  people's  fancy, 
and  inducing  them  to  think  real  what  has  no  existence.  But,  said 
the  prophet,  do  you  perceive  the  slightest  difference,  as  to  matter  of 
fact  and  the  testimony  of  your  own  senses,  between  your  seeing 
and  hearing  this  bird,  and  your  seeing  and  hearing  yourself  or  the 
Koraysh  around  you  ?  Abujahl  acknowledged  that  he  did  not. 
Then  you  believe,  continued  the  prophet,  the  testimony  of  your  own 
senses  is  all  a  vagary  of  the  imagination  ?  This  Abujahl  denied  by 
saying  that  he  knew  sensation  was  not  an  effect  of  the  imagination. 
But,  said  Mohammed,  since  you  perceive  no  difference  between  the 
testimony  of  your  senses  in  other  cases  and  the  instance  before  us, 
you  ought  to  be  convinced  that  this  is  not  a  figment  of  fancy.  He 
then  drew  his  blessed  hand  over  the  place  the  curse  had  eaten,  and 
the  flesh  returned  to  its  original  state,  and  the  bird  was  restored 
to  its  living  condition.  Bo  you  see  this  miracle  ?  said  the  prophet. 
Why,  replied  the  infidel,  I  seem  to  see  something  of  the  sort,  but  I 
feel  no  certainty  of  the  fact. 

Jibraeel,  said  Mohammed,  bring  us  the  money  this  adversary  of 
the  truth  has  buried  in  his  house  ;  perhaps  he  will  then  be  induced 
to  believe.  Presently  the  purses  of  gold  appeared  before  the  illus- 
trious prophet,  agreeing  perfectly  with  the  description  he  had  given 
of  them.  He  then  took  one  of  them  and  said,  Call  such  a  man,  for 
he  is  the  owner  of  this  purse.  On  the  arrival  of  the  man  he  handed 
the  purse  to  him,  saying.  This  is  your  property  which  Abujahl  em- 
bezzled. And  thus  he  restored  each  purse  to  its  rightful  owner.  At 
the  conclusion  of  this  scene  Abujahl  was  left  in  astonishment  and  dis- 
grace. Three  hundred  pieces  of  gold  still  remained  which  belonged 
to  that  infidel,  to  whom  the  prophet  said,  Believe,  that  you  may  re- 
cover your  own  property,  and  receive  with  it  the  blessing  of  God, 
and  exceUing  all  the  Koraysh  in  wealth,  may  become  their  emeer. 
He  answered,  I  will  not  believe,  but  will  take  my  own  money.  But 
when  he  stretched  out  his  hand  to  take  the  purse,  the  prophet  order- 
ed the  fowl  to  prevent  his  doing  so,  upon  which  the  bird  caught  him 
up  in  its  claws,  bore  him  off  through  the  air,  and  dropped  him  on  the 
roof  of  his  own  house.  Mohammed  then  distributed  the  money 
among  the  poor  Musulmans,  remarking  to  his  companions  that  the 
miracles  which  had  just  been  manifested  were  for  the  benefit  of  Abu- 
jahl, who  nevertheless  still  continued  in  unbelief. 


118  LIFE   AND   RELIGION  [CH. 

This  fowl,  continued  the  prophet,  will  become  a  bird  of  paradise, 
where  there  are  various  kinds  of  birds  of  the  size  of  a  camel,  and 
which  fly  about  in  those  happy  regions.  Whenever  a  believer,  a 
friend  of  Mohammed  and  his  family,  wishes  to  eat  one  of  them,  it  will 
settle  before  him ;  its  wings  and  feathers  will  fall  off,  and  it  will 
become  cooked  without  fire,  one  side  roasted  and  the  other  baked. 
When  the  believer  has  satisfied  his  appetite,  and  has  returned  thanks 
to  the  Lord  of  the  universe,  the  bird  will  be  restored  to  its  former 
living  state,  and  soaring  away  in  the  air,  will  glory  among  its  species, 
saying.  Who  is  like  me  of  which  a  friend  of  God  by  divine  power 
has  partaken  ! 

A  respectable  tradition  from  Moosa-bin- Jafer  relates  that  the  com- 
panions of  the  prophet  were  once  convened  with  the  commander  of 
the  faithful,  when  a  Yehoodee  passed  and  said,  0  sect  of  Moham- 
med, you  claim  for  your  prophet  a  parallel  to  every  miracle  manifes- 
ted through  the  whole  prophetical  line.  It  is  indeed  so,  replied  Xly ; 
If  God  spoke  to  Moosa  in  Mount  Seena,  He  addressed  our  prophet 
in  the  seventh  heaven.  If  Eesa  gave  sight  to  the  blind  and  raised 
the  dead,  verily,  Mohammed  did  the  same.  For  the  Koraysh  having 
demanded  the  latter  miracle  of  him,  he  sent  me  with  them  to  a  grave- 
yard, and  when  I  prayed  the  dead  came  forth  by  the  divine  power 
and  the  dust  fell  from  their  heads.  At  the  battle  of  Ohod  the  eye 
of  Abukutadah  was  dashed  out  by  a  spear.  The  man  brought  his 
eye  to  the  prophet,  lamenting  that  the  disfigurement  would  deprive 
him  of  his  wife's  affection.  Mohammed  took  the  eye  and  restored 
it  to  its  place,  and  so  perfect  was  the  cure,  the  only  difference  dis- 
tinguishable between  the  man's  eyes  was,  that  the  wounded  one  be- 
came the  brighter  and  more  beautiful  of  the  two.  In  the  same  bat- 
tle the  hand  of  Abdullah-bin-Ateek  was  cut  off.  At  night  he  brought 
the  sundered  member  to  the  prophet,  who  replaced  it,  leaving  not  a 
trace  of  the  amputation. 

In  the  commentary  on  the  Koran,  by  the  imam  Hasan  Askeree, 
it  is  related  that  he  having  one  day  declared  that  the  Lord  of  the 
universe  had  not  granted  a  miracle  to  any  prophet  which  was  not 
accorded  to  ^lohanmied,  a  person  inquired  of  the  imam  if  miracles 
were  manifested  by  IMohammed  like  those  which  Eesa  wrought : 
namely,  raising  the  dead,  restoring  sight  to  the  blind,  healing  the 
leprous,  and  relating  what  people  had  eaten  and  stored  Jn  their 
houses.  The  imam  replied.  One  day  Mohammed  and  Aly  w^ero 
walking  in  the  streets  of  Mekkah,  and  Abulaheb  followed  and  pelted 
them  with  stones.  He  wounded  the  blessed  foot  of  the  prophet  so 
that  blood  flowed  from  it,  upon  which  the  infided  shouted,  0  ye 
Koraysh,  this  is  a  sorcerer  and  liar  ;  stone  him,  and  free  yourselves 
from '  his  incantations.  A  mob  now  collected  and  hurled  stones  at 
tbe  prophet  and  the  commander  of  the  faithful.  In  the  midst  of  this 
outrao-e,  one  of  the  infidels  demanded  of  My  why  he  did  not  defend 


VII.]  OF    MOHAMMED.  119 

Mohammed,  as  he  was  so  zealous  in  his  cause,  and  so  great  a  hero. 
He  replied  that  he  would  do  nothing  without  the  permission  of  the 
prophet,  but  if  he  gives  the  order,  ye  mobbish  Koraysh  will  see  what 
I  will  do. 

After  pursuing  Mohammed  and  Kly  out  of  the  city,  the  mob  sayr 
rocks  rolling  down  from  the  mountains  towards  the  prophet,  at  which 
the  infidels  rejoiced,  thinking  he  would  now  be  crushed.  But  the 
rocks,  on  coming  up  to  those  two  illustrious  persons,  by  the  power 
of  the  omnipotent  Lord,  saluted  them  by  name  and  title  in  the  most 
respectful  manner.  At  this  miracle  the  infidels  were  astonished,  but 
ten  of  the  most  hardened  of  them  declared  that  the  voices  did  not 
proceed  from  the  rocks,  but  from  some  people  Mohammed  had  con- 
cealed in  the  adjacent  ravines  for  the  purpose  of  deceiving  them.  At 
this  impious  declaration,  ten  of  the  rocks  rose  in  the  air,  each  im- 
pending over  the  head  of  one  of  those  infidels,  on  which  they  poun- 
ced and  rose  agaiil,  thus  beating  them  till  their  brains  flowed  out  at 
their  noses,  and  they  were  sent  to  hell.  Their  relatives  ran  to  them, 
sobbing  and  crying.  The  calamity  of  their  death  is  not  so  grievous 
as  the  joy  Mohammed  will  experience  in  having  slain  them  in  a 
miraculous  manner.  They  then  laid  the  dead  on  biers,  which  direct- 
ly cried  out  that  Mohammed  spoke  the  truth  and  his  opposers  lied. 
Moreover,  the  biers  trembled,  and  threw  the  dead  on  the  giound 
saying.  We  will  not  retain  these  enemies  of  God,  and  bear  them  to 
divine  punishment. 

The  apcursed  Abujahl  now  interposed  and  said.  The  speaking  of 
the  biers  and  rocks  is  all  caused  by  the  sorcery  of  Mohammed.  If 
not,  and  these  are  really  miracles,  let  him  pray  that  these  dead  per- 
sons be  restored  to  life.  When  the  infidels  proposed  this  to  Moham- 
med, he  said  to  Kly,  Do  you  hear  what  they  say  'i  How  many  wounds 
have  you  received  from  them  'I  Four,  replied  the  commander  of  the 
faithful.  The  prophet  added  that  he  had  received  six  wounds  ;  and 
observing  that  the  slain  infidels  were  ten  in  number,  ordered  Xly  to 
pray  that  God  would  restore  four  of  them  to  life,  while  he  did  the 
same  in  behalf  of  the  other  six.  At  these  prayers  the  dead  arose 
restored  to  life,  rose  up  and  said,  0  company  of  Musulmans,  Mo- 
hammed and  Aly  possess  an  eminent  rank  in  the  kingdom  whither 
we  went.  We  saw  the  similitude  of  Mohammed  seated  on  a  throne 
by  the  empyrean,  and  the  similitude  of  K\y  seated  in  like  manner 
by  the  throne,  and  the  angels  of  the  heavens  and  of  the  partitions 
surrounded  and  honored  them  and  pronounced  blessings  on  them. 
Whatever  Mohammed  and  Kly  commanded,  the  angels  performed, 
and  whatever  they  asked  of  God  He  granted.  Seven  of  the  ten  re- 
stored to  life,  believed,  but  three  remained  still  in  malignant  infi- 
delity. 

The  imam  added.  If  God  assisted  Eesa  by  the  Holy  Spirit,  verily 
Jibraeel  descended  on  the  day  the  prophet  seated  himself  with  Alj 


120 


LIFE   AND   RELIGION  [cH. 


and  Fatimah  and  Hasan  and  Husayn,  saying,  0  Lord,  these  are  my 
family.  I  contend  against  all  that  contend  against  them,  and  am 
at  peace  with  all  that  are  at  peace  with  them  :  do  thou  be  the  friend 
of  their  friends,  and  the  enemy  of  their  enemies.  Ummsalmah  raised 
the  cloak  to  enter  the  circle  under  it,  but  the  prophet  told  her 
that  distinction  could  not  be  hers.  Jibraeel  now  said,  0  proph- 
et of  God,  do  you  turn  me  away  ?  may  I  not  enter  ?  Yes,  said  Mo- 
hammed, you  are  of  mine.  After  enjoying  that  privilege,  the  beau- 
ty and  brilliance  and  glory  of  Jibraeel  were  so  increased,  that  on  his 
return  to  heaven  the  angels  declared  him  a  perfect  contrast  to  what 
he  was  before.  He  replied,  How  should  it  be  otherwise,  when  I 
have  enjoyed  the  privilege  of  membership  in  Mohammed's  family  ? 
On  receiving  this  intelligence,  all  the  angels  of  the  heavens,  the  par- 
titions, the  empyrean  and  the  tln^one  declared  that  it  was  most  proper 
for  Jibraeel  to  appear  thus  glorious,  having  been  admitted  to  such 
exalted  honor,  ^'o  this  account  of  Mohammed's  glory  the  imam  add- 
ed, in  praise  of  Aly,  that  when  the  commander  of  the  faithful  fought 
in  the  cause  of  God,  Jibraeel  attended  him  on  his  right,  Meekaeel 
on  his  left,  and  Israfeel  in  rear,  while  the  angel  of  death  marched 
before  him. 

In  regard  to  the  prophet's  restoring  sight  to  the  blind,  healing  the 
leprous,  and  revealing  secrets,  the  following  facts  may  suffice  for  evi- 
dence. The  Koraysh  infidels  one  day  visited  Mohammed  in  Mek- 
kah  and  said  to  him.  Our  great  idol,  Hubel,  heals  our  sick  and  de- 
livers us  from  destruction.  The  prophet  replied,  You  lie  ;  Hubel 
can  do  nothing  at  all,  the  Lord  of  the  universe  alone  is  almighty. 
They  rejoined.  We  apprehend  Hubel  will  inflict  some  great  cakmity 
upon  you,  such  as  palsy,  convulsions,  or  blindness,  for  your  forbid- 
ding people  to  worship  him.  Mohammed  observed  that  none  could  do 
this  but  God.  The  infidels  added,  If  it  be  true  that  none  but  your 
God  can  inflict  these  calamities,  then  tell  Him  to  send  them  on  us, 
and  we  will  apply  to  Hubel  for  healing,  and  know  thou  that  he  is  an 
associate  of  your  God.  Jibraeel  now  appeared  and  directed  Moham- 
med to  curse  some  of  those  infidels,  and  SAj  to  curse  others,  after 
which  he  would  inflict  on  them  the  calamities  that  had  been  mention- 
ed. The  prophet  cursed  twenty  of  them,  and  the  commander  of  the 
faithful  ten,  upon  which  they  were  immediately  seized  with  gangrene, 
leprosy,  blindness,  palsy,  and  convulsions.  Their  hands  and  feet 
dropped  oflf,  and  not  a  member  of  their  bodies  remained  sound,  ex- 
cept their  tongues  and  ears. 

In  this  deplorable  state  they  were  carried  before  Hubel,  who  was 
supplicated  to  heal  them.  The  supplicants  told  their  idol  that  Moham- 
med and  Aly  had  procured  these  calamities  by  their  curses,  and  said, 
Therefore  let  Hubel  remove  them  by  his  godlike  power.  The  idoi 
replied.  Ye  enemies  of  God, I  have  power  to  do  nothing  at  all ;  and  I 
swear  by  the  Lord  who  has  sent  Mohammed  to  all  mankind,  and  exalt- 


Til.] 


OF    MOHAMMED. 


121 


ed  hira  above  all  other  prophets,  that  if  he  should  pronounce  a  curse 
on  me,  my  members  would  be  dissolved  and  scattered  by  the  wind 
around  the  horizon  of  the  world,  so  that  not  a  trace  of  me  would  re- 
main, as  my  largest  members  would  be  reduced  to  the  hundreth  part 
of  the  size  of  a  mustard  seed.  On  hearing  this  from  Hubel,  and  de- 
spairing of  help  from  hira,  the  Koraysh  ran  to  the  prophet  and  en- 
treated hira  to  call  upon  his  God  to  deliver  their  companions  from 
the  calamities  which  overwhelmed  them,  at  the  same  time  pledging 
themselve  to  injure  him  no  more.  The  thirty  persons  laboring  under 
the  effects  of  the  curses  were  then  brought  and  laid  before  Moham- 
med and  My,  who  said  to  them,  Cover  your  eyes  and  say,  0  Lord, 
for  the  sake  of  Mohammed  and  Aly,  and  of  their  pure  family,  we  ad- 
jure thee  to  heal  us.  This  formula  was  no  sooner  pronounced  than 
they  were  instantly  restored  to  a  more  healthy  and  vigorous  condi- 
tion than  they  had  enjoyed  before.  Hereupon  they,  with  some  of 
their  relatives,  believed,  but  most  of  the  Koraysh  remained  still  in 
their  malignant  infidelity. 

To  increase  the  faith  of  these  believers,  the  prophet  then  told  them 
what  they  had  eaten,  what  medicine  they  -had  used,  and  what  stores 
they  had  laid  up  in  their  own  houses.  To  this  he  added,  0  angels 
of  my  Lord,  bring  me  what  remains  of  their  food,  on  the  same  cloths 
upon  which  they  ate.  Directly  their  table-cloths*  were  seen  descend- 
ing through  the  air,  when  the  prophet  further  told  to  whom  each  cloth 
belonged.  Mohammed  then  addressed  the  food,  saying,  Declare,  by 
divine  power,  how  much  of  thee  has  been  eaten  and  how  much  was 
left.  The  food  miraculously  responded,  The  master  ate  so  much, 
his  servants  such  another  portion,  and  what  you  see  is  the  remnant. 
He  then  ordered  the  food  to  declare  who  he  was,  and  was  answered, 
Thou  art  the  prophet  of  God.  And  who  is  this  ?  continued  Moham- 
med, signing  towards  Xly.  The  food  responded.  He  is  thy  brother, 
and  next  to  thee  best  of  all  who  have  gone  before  or  are  to  come 
after;  he  is  thy  vizeer  and  khaleefah. 

It  was  now  inquired  of  the  imam  Hasan  Askeree,  if  Mohammed 
and  Mj  wrought  miracles  like  those  of  Moosa.  He  replied  that  the 
commander  of  the  faithful  possessed  a  similar  rank  to  that  of  the 
prophet,  and  that  the  miracles  of  one  of  those  personages  were  to  be 
likewise  imputed  to  the  other,  as  also  the  miracles  of  every  other 
prophet  whom  God  has  sent,  as  well  as  miracles  never  before  accord- 
ed to  any,  but  bestowed  on  them  as  a  peculiar  distinction  by  the 
Most  High.  Moosa's  rod,  it  is  true,  on  being  cast  down,  became  a 
serpent  and  seized  the  ropes  and  rods  of  the  magicians,  but  Moham- 
med exhibited  a  greater  miracle  than  this.  For  a  party  of  Yehoo- 
dees  coming  to  dispute  with  hira  he  laid  before  them  all  the  divine 
arguments  attesting  his  mission.     In  conclusion  they  demanded  the 

*  Note  75. 


122  LIFE   AND   RELIGION  [CH. 

miracle  of  Moosa's  rod.*     The  prophet  replied,  What  I  have  pro- 
duced is  more  convincing  than  that.     My  miracle  is  the  Koran,  which 
will  remain  till  the  judgment  day  a  witness  against  all  opposers  of 
the  truth,  none  of  whom  will  ever  be  able  to  produce  anything  equal 
to  a  single  surahf  of  that  book.     The  miracle  of  Moosa's  rod  was 
peculiai°to  his  own  time,  but  I  will  produce  for  you  one  greater  than 
it,  in  addition  to  the  illustrious  miracle  of  the  Koran.     Moosa  cast 
Lis  rod  from  his  own  hand,  which  circumstance  led  the  Kibteesj  to 
say  that  he  had  by  a  magical  touch  transformed  it.     To  make  the 
evidence  clearer  in  support  of  my  truth,  the  Most  High  will  change 
into  serpents  a  number  of  sticks  I  shall  never  have  touched,  and 
while  I  am  distant  from  the  place  where  the  scene  will  transpire. 
Assemble  to-night,  and  the  Most  High  will  transform  to  vipers  the 
rafters  of  the  house,  more  than  a  hundred  in  number,  where  you  will 
be.     At  this  horrid  sight  the  gall-bladder  of  four  of  your  party  will 
burst  through  fear,  and  the  rest  of  you  will  swoon  from  the  same  cause. 
On  being  visited  by  other  Yehoodees  in  the  morning,  your  recital  of 
the  prodigies  of  the  night  will  not  be  believed  by  them,  when  the 
transformation  of  the  sticks  to  serpents  shall  be  repeated.     At  this 
declaration  the  Yehoodees  laughed  and  said  to  one  another.  What 
mad  pretensions  he  makes,   and  how  arrogantly  he  oversteps   all 
bounds  of  reason  !     You  laugh  now,  said  the  prophet,  but  the  mira- 
cle will  make  you  weep  and  swoon  with  fear.     Yet,  if  in  the  time  of 
your  distress  you  say,  0  Lord,  for  the  sake  of  Mohammed  whom 
thou  hast  chosen,  and  K\y  whom  thou  hast  approved,  and  for  the  sake 
of  their  successors,  the  imams,  obedience  to  whose  commands  en- 
sures great  exaltation,  shield  us  now  from  the  horrid  dangers  which 
beset  us — you  will  be  delivered  ;  and  likewise  the  repetition  of  this 
prayer  will  restore  to  life  those  of  your  party  who  will  die  on  the  oc- 
casion. 

When  those  Yehoodees  were  assembled  at  night,  they  ridiculed 
excessively  the  prophet's  prediction  ;  when  suddenly  the  roof  of  the 
house  began  to  move,  and  the  rafters  were  all  transformed  to  vipers, 
and  detaching  their  heads  from  the  wall,  threatened  momentarily  to 
attack  the  Yehoodees,  meanwhile  devouring  whatever  the  house  con- 
tained, jars,  cups,  jugs,  seats,  ladders,  and  everything  else.  Death 
and  swooning  now  followed  as  the  prophet  had  foretold.  Some  of  the 
party,  however,  sought  refuge  in  the  name  of  Mohammed  and  his  fam- 
ily, as  he  had  given  direction,  and  were  accordingly  preserved  from 
harm.  The  prayer  was  likewise  recited  over  the  dead,  on  which  they 
were  restored  to  life.  They  now  agreed  that  the  prayer  was  accep- 
table to  God,  and  Mohannued  in  all  he  said  was  true,  but  said  it  was 
hard  for  them  to  receive  his  faith.  Let  us,  however,  repeat  the 
prayer  to  satisfy  Mohammed  and  his  family,  and  to  make  the  faith 

*  Note  76.  t  Chapter.  %  Egyptians. 


VII.]  OF   MOHAMMED.  123 

easy  to  ns.  The  Most  High  now  made  islam  grateful  to  their  souls, 
and  inspired  them  with  enmity  against  infidelity.  The  miracle  was 
repeated  again  the  next  morning,  some  of  the  visitors  dying  and 
others  remaining  still  in  their  malignant  infidelity. 

The  miracle  of  Moosa's  lustrous  hand*  was  fully  paralleled  by 
Mohammed,  for  it  often  happened  that  on  dark  nights  he  wished  to 
call  the  young  imams,  Hasan  and  Husayn,  to  his  house,  and  after  sum- 
moning them  by  name,  he  thrust  his  hand  out  from  the  door,  when 
light  surpassing  that  of  the  sun  and  moon,  beaming  from  his  hand, 
guided  those  stars  of  the  imamate  to  the  presence  of  the  prophet. 
On  withdrawing  his  hand  into  the  house,  the  light  was  extinguished. 
When  Hasan  and  Husayn  returned  home  they  were  lighted  back  by 
the  prophet's  luminous  hand. 

As  to  the  miracle  of  the  deluge  sent  on  the  Kibteesj,  the  Most 
High  sent  a  similar  judgment  on  idolaters  in  the  time  of  the  prophet. 
One  of  Mohammed's  companions,  called  Sabit-bin-Aflah,  in  a  certain 
battle  had  killed  an  idolater,  whose  wife  vowed  she  would  drink 
wine  from  the  skull  of  the  man  who  had  slain  her  husband.  At  the 
battle  of  Ohod,  where  the  Musulmans  were  defeated,  Sabit  was  slain 
on  an  eminence.  A  slave  of  the  above-mentioned  widow  bringing 
her  the  intelligence  of  Sabit's  fate,  she  emancipated  him  for  the 
tidings,  and  gave  him  her  maid  in  marriage.  That  night,  Abusu- 
feean,  at  the  request  of  the  woman,  sent  two  hundred  men  to  bring 
away  Sabit's  head,  but  a  tremendous  rain  drowned  the  whole  de- 
tachment, and  not  a  trace  of  them  or  of  Sabit  was  ever  found,  which 
miracle  is  greater  than  Moosa's  deluge. 

The  locusts  which  God  sent  to  aid  the  Benee  Israeel  were  far  sur- 
passed by  those  he  sent  to  attack  the  enemies  of  the  prophet.  For 
the  former  ate  only  the  vegetable  productions  of  the  Kibtees,  where- 
as the  locusts  of  Mohammed  devoured  his  enemies  themselves. 
These  were  the  circumstances  of  that  miraculous  event.  The  proph- 
et was  on  his  return  to  Mekkah  from  a  journey  to  Sham,  when  two 
hundred  Yehoodees  of  that  country  collected  and  sought  an  oppor- 
tunity to  slay  him.  The  prophet's  custom  was  at  a  certain  call  to 
retire  very  far  from  everybody,  and  conceal  himself  where  none  could 
see  him.  One  day  having  gone  a  great  distance  from  the  kafilah, 
the  Yehoodees  thought  it  a  precious  opportunity  for  executing  their 
design,  and  hastily  pursuing,  overtook  and  surrounded  him  with  drawn 
swords,  eager  to  slay  him.  Immediately  the  Most  High  caused  a 
multitude  of  locusts  to  rise  from  beneath  the  feet  of  the  prophet, 
which,  falling  on  his  assailants,  began  to  devour  them  voraciously. 
Mohammed  was  thus  left  to  seek  the  retirement  he  wished.  The 
people  of  the  ktxfilah,  on  his  return,  asked  him  what  had  become  of 
the  crowd  that   followed  him.     On  relating  their  design  and  the 

*  See  Note  76.  f  Overthrown  in  the  sea. 


124  LIFE   AND   RELIGION  [CH. 

judgment  that  overtook  them,  some  of  his  companions  went  to  look 
after  those  Yehoodees,  and  arriving  at  the  place,  they  saw  innumera- 
ble locusts  devouring  the  infidels,  some  of  them  being  already  dead 
and  others  dying.  After  all  the  Yehoodees  were  thus  miraculously 
destroyed,  tlie  party  returned  to  the  kafilah. 

The  plague  of  lice  whicli  God  sent  against  His  enemies  was  re- 
peated on  the  foes  of  the  prophet.  After  the  authority  and  faith  of 
Mohammed  were  fully  established  at  Medeenah,  he  was  sitting  one 
day  with  his  companions  and  discoursing  on  the  trials  by  which  God 
had  proved  the  prophets,  and  of  their  patience  under  afflictions.  In 
the  course  of  his  remarks  he  declared  that  between  the  corner  of  the 
Kabah  and  Ibraheem's  Place  were  the  graves  of  seventy  prophets, 
all  of  whom  died  of  hunger  and  lice.  This  declaration  led  two 
hundred*  hostile  Yehoodees  and  Koraysh  to  conspire  to  slay  the  liar, 
as  they  called  the  prophet,  and  put  a  stop  to  such  falsehoods. 
While  waiting  for  a  suitable  occasion  to  execute  their  purpose  Mo- 
hammed one  day  left  Medeenah  alone,  upon  which  his  enemies 
followed  him,  thinking  it  a  rare  opportunity  to  execute  the  design 
they  had  sworn  to  accomplish.  In  the  pursuit,  one  of  the  party 
perceived  a  multitude  of  lice  on  his  garments,  and  opening  the 
bosom  of  his  shirt  discovered  vast  numbers  on  his  body,  which  soon 
became  lacerated  by  the  vermin  that  covered  him.  Overwhelmed 
with  shame  at  his  condition,  he  fled  from  his  companions  that  they 
might  not  become  acquainted  with  his  disgrace.  But  every  man 
of  the  party  found  himself  in  the  same  condition,  and  all  hurried 
back  to  their  houses.  Every  means  they  tried  to  rid  themselves  of 
the  vermin  was  unavailing,  the  lice  increased  daily,  and  at  length 
ate  through  the  oesophagus,  so  that  food  and  drink  did  not  pass  into 
their  stomachs.  Some  died  in  five  days,  others  lingered  a  longer 
time,  but  all  in  agony  occasioned  by  the  lice,  hunger,  and  thirst, 
went  to  perdition  in  the  period  of  two  months. 

The  plague  of  frogs  which  God  sent  against  the  enemies  of 
Moosa,  was  paralleled  in  behalf  of  Mohammed.  At  the  time  of  a 
certain  pilgrimage  to  Mekkah  two  hundred  Yehoodee  and  Arab 
infidels  agreed  together  to  slay  the  prophet,  and  with  that  design 
started  for  Medeenah,  where  Mohammed  then  was.  At  a  certain 
stage  on  the  way,  they  found  a  tank  of  perfectly  clear  and  sweet 
water,  and  emptying  their  bottles,  filled  them  from  the  tank  and 
proceeded  on  their  journey.  At  the  place  where  they  stopped,  the 
Most  High  sent  mice  and  frogs  that  ate  through  their  water-bottles, 
which  were  consequently  emptied.  On  discovering  the  calamity 
which  had  befallen  them,  the  party  returned  with  all  speed  to  the 
tank,  but  to  their  disappointment  and  horror  they  found  that  mice 
and  frogs  had  anticipated  them,  and  eaten  through  the  tank,  whose 

*  Note  77. 


VII.]  OF   MOHAMMED.  125 

delicious  contents  were  lost  in  the  desert.  The  whole  party  were 
now  thrown  into  the  greatest  despair  and  died  of  thirst,  except  one 
man  who,  perceiving  that  the  cause  of  their  calamity  was  hostility  to 
the  sayyid  of  the  prophets,  cast  from  his  bosom  all  enmity,  and 
engraved  on  the  table  of  his  heart  love  for  the  sultan  of  the  throne 
of  prophecy,  and  repeating  the  name  of  the  prophet  said,  0  Lord 
of  Mohammed  and  his  family,  I  repent  of  my  design  to  injure  him, 
therefore  save  me  for  his  sake  and  that  of  his  family.  The  Most 
High  at  this  appeal  removed  the  man's  thirst  till  a  kafilah  arrived 
at  the  place  and  furnished  him  with  water.  During  this  interval 
the  camels  of  the  infidel  party,  being  patient  of  thirst,  continued 
alive  and  now  with  their  loads  became  the  property  of  the  converted 
survivor.  He  accompanied  the  kafilah  that  had  relieved  him  to 
Medeenah,  where  he  declared  his  conversion  and  the  circumstances 
which  preceded  it  to  the  prophet,  who  confirmed  his  right  to  the  prop- 
erty of  his  infidel  companions. 

Now  concerning  the  plague  of  blood  which  God  inflicted  on  the 
Kibtees,  its  correspondence  may  be  found  in  the  following  story  : 
One  day  the  prophet  had  cupping  performed  on  himself,  and  gave 
the  blood  to  Abusaeed  of  Khadr,  ordering  him  to  carry  it  away  and 
conceal  it,  instead  of  which  the  man  retired  and  drank  it.  Being 
interrogated  on  his  return,  he  confessed  the  deed.  But  did  I  not 
tell  you  to  conceal  it  ?  demanded  the  prophet.  I  have  concealed  it, 
rejoined  Abusaeed,  in  my  own  body.  Take  care,  added  Mohammed 
that  you  do  so  no  more  ;  but  since  my  blood  is  mingled  with  yours, 
God  will  preserve  you  from  the  fire  of  hell.  Forty  sceptics  turned 
the  whole  affair  into  ridicule,  and  tauntingly  said,  Abusaeed  is  safe 
from  hell,  because  he  has  drank  of  the  blood  of  Mohammed,  who  is 
nothing  less  than  the  greatest  of  liars  and  impostors.  Had  we  been 
in  the  man's  place  we  never  could  have  stomached  the  blood  of  such 
a  fellow.  A  divine  revelation  acquainting  the  prophet  with  their 
impious  words,  he  said,  God  will  destroy  them  with  blood,  although 
He  did  not  by  this  means  destroy  the  enemies  of  Moosa.  Imme- 
diately blood  began  to  flow  from  the  noses  and  gums  of  these  infi- 
dels, and  after  suffering  in  this  way  forty  days,  they  departed  to 
endure  the  punishment  of  the  future  world. 

As  God  sent  a  famine  on  those  who  rejected  the  authority  of 
Moosa,  so  likewise  He  inflicted  the  same  judgment  on  the  enemies 
of  Mohammed,  who  pronounced  a  curse  on  the  tribe  of  Milzr,  saying, 
0  Lord,  send  the  heavy  judgment  of  famine  on  them,  like  that  in 
the  time  of  Yoosuf.  Scarcity  of  provisions  immediately  followed  in 
that  tribe,  and  when  supplies  were  brought  from  the  surrounding 
districts,  before  they  could  carry  them  into  their  houses,  maggots 
appeared  in  the  provisions,  which  presently  became  very  oflfensive,  so 
that  the  purchase  was  in  vain.    To  such  a  degree  prevailed  the  fam- 


126  LIFE   AND    RELIGION  [CH. 

ine,  that  tbey  ate  the  flesh  of  dogs  which  had  died  of  hunger,  and 
even  opened  the  graves  of  their  own  dead  to  devour  the  buried 
corpses.  Many  instances  occurred  of  mothers  killing  and  eating 
their  own  infants.  At  length  a  party  of  their  chiefs  waited  on  IMo- 
hammed  and  said,  0  prophet  of  God,  if  we  have  done  wickedly, 
yet  have  compassion  on  our  women  and  children  and  domestic  ani- 
mals. He  replied.  This  famine  is  a  judgment  on  you,  and  as  for 
your  infants  and  animals,  they  will  be  recompensed  in  this  world  or 
the  next,  since  there  is  mercy  for  them.  The  prophet  then  forgave 
the  tribe  of  Muzr,  and  prayed  that  God  would  remove  their  calamity, 
upon  which  abundance,  prosperity,  and  comfort  returned  to  them, 
as  is  declared  in  the  Koran  in  the  passage — "  Let  them  serve  the 
Lord  of  this  house  ;  who  supplieth  them  with  food  against  hunger, 
and  hath  rendered  them  secure  from  fear."* 

As  the  property  of  Faroun  and  his  people  was  petrified,  so  a 
similar  miracle  was  manifested  by  Mohammed  and  Aly.  An  old 
man,  accompanied  by  his  son,  waited  on  Mohammed,  and  the  old 
man  wept  and  said,  0  prophet  of  God,  I  instructed  this  my  son  in 
his  childhood,  cherished  him  affectionately,  and  expended  my  prop- 
^Tty  for  his  benefit,  and  now  when  he  is  strong  and  rich,  and  my 
strength  and  possessions  are  gone,  he  does  not  allow  me  sufficient 
even  to  sustain  nature.  What  say  you  to  this  charge  ?  said  Mo- 
hammed, addressing  the  son.  He  replied^  0  prophet  of  God,  I 
have  barely  enough  for  my  own  imperative  wants,  and  have  nothing 
to  spare  for  my  father.  Mohammed  asked  the  old  man  what  reply 
he  had  to  make  to  this  statement.  He  declared  that  his  son  had 
large  stores  of  wheat,  barley,  dates,  and  raisins ;  bags  of  gold  and 
silver,  and  much  other  property.  The  young  man,  however,  persist- 
ed that  he  had  nothing  at  all.  The  prophet  said,  I  will  support 
your  father  this  month,  and  you  must  do  it  the  next.  He  then 
ordered  a  hundred  dirhems  to  be  given  the  old  man  as  a  monthly 
allowance  for  himself  and  family. 

At  the  expiration  of  this  period  the  parties  again  appeared  before 
the  prophet,  when  the  son  once  more  declared  that  he  was  entirely 
destitute  of  property.  You  lie,  rejoined  the  prophet ;  you  now  have 
large  possessions,  but  before  night  you  will  be  in  more  necessitous 
circumstances  than  your  father.  On  returning  home,  the  people 
who  lived  near  the  young  man's  magazines,  came  and  said.  Take 
away  your  stores  from  our  neighborhood,  or  we  shall  die  of  their 
noisome  effluvia.  Going  to  his  magazines,  the  young  man  found  all 
his  wheat,  barley,  dates  and  raisins,  changed  to  masses  of  most  abomi- 
nable putrefaction,  and  his  neighbors  continued  to  abuse  him  till  at  an 
immense  price  he  hired  a  great  number  of  porters  to  carry  his  putrid 
stores  far  from  Medeenah.     When  the  task  was  done  he  went  to  his 

*  Surah  106  :  3,  4. 


VII.]  OF    MOHAMMED.  127 

bags  of  money  for  sums  to  pay  the  men  he  had  employed,  but  to  his 
amazement  found  all  his  gold  and  silver  petrified.  The  men  now  be- 
came clamorous  for  their  wages,  to  pay  which  he  was  obliged  to  sell  his 
house,  furniture,  clothing,  and  every  thing  he  possessed,  so  that  night 
overtook  him  without  a  particle  of  food,  or  the  least  property  what- 
ever, and  he  fell  sick  from  excessive  grief  at  the  loss  of  his  wealth. 
Hereupon  the  prophet  said,  Take  warning,  ye  who  are  undutiful  to 
your  fathers  and  mothers,  and  be  admonished  by  the  fact  that  as  the 
riches  of  this  young  man  were  transformed  in  this  world,  so  in  the 
future  world  his  place  in  paradise  is  exchanged  for  a  place  in  hell. 
He  then  added,  God  condemned  the  Yehoodees,  because,  after  wit- 
nessing the  petrifaction  of  Faroun's  property,  they  worshipped  a  calf : 
now  beware  ye,  that  you  be  not  like  them.  The  people  replied,  How 
shall  we  be  like  them,  0  prophet  of  God  ?  He  said,  By  bestowing 
on  a  creature  the  adoration  due  to  God,  and  by  seeking  protection 
from  another  than  God,  which  if  you  do,  you  will  resemble  the  Ye- 
hoodees worshipping  their  calf. 

Kespectable  traditions  from  the  imam  Moosa-bin-Jafer  relate  that 
a  Yehoodee  of  Sham  well  acquainted  with  the  Torat,  Zaboor,  In- 
jeel,  and  other  prophetical  books,  and  with  the  mii-acles  wrought  by 
the  prophets,  came  to  Medeenah  to  dispute  the  mission  of  Moham- 
med, whose  companions  he  found,  and  engaged  in  the  mesjid. 
Among  the  number  was  the  commander  of  the  faithful,  who  rebutted 
the  allegations  of  the  Yehoodee  and  vindicated  the  preeminence  of 
Mohammed.    The  Yehoodee  commenced  the  controversy  by  sayino' : 

0  sect  of  Mohammed,  you  challenge  for  your  prophet  every  ex- 
cellence found  in  the  prophetical  ranks  ;  will  you  then  answer  my 
queries '? 

The  rest  of  the  Musulmans  continuing  silent,  K\j  joined  issue 
with  the  disputant,  saying  that  all  the  excellencies  possessed  by  all 
the  prophets  were  united  in  Mohammed,  to  whom  additional  ones  were 
likewise  imparted  of  God.  The  Yehoodee  rejoined,  I  will  propose 
certain  questions,  be  prepared  to  answer  me. 

Yehoodee  :  God  commanded  the  angels  to  adore  Adam ;  has  such 
a  distinction  been  conferred  on  Mohammed  ? 

Aly  :  The  adoration  offered  to  Adam  was  not  worship,  but  simply 
a  recognition  of  his  exalted  rank,  and  this  distinction  was  far  sur- 
passed by  the  benedictions  conferred  on  Mohammed  by  God  Him- 
self, and  by  the  angels  in  the  kingdom  on  high.  Moreover  it  is  ob- 
ligatory on  all  believers  to  pronounce  blessings  on  the  prophet  down 
to  the  judgment  day. 

Yehoodee  :  God  accepted  the  repentance  of  Adam. 

S.ly  :  And  He  has  done  more  than  this  for  Mohammed,  for,  not- 
withstanding he  was  sinless,  the  Most  High  said  to  him  in  the  Koran, 
•'  That  God  may  forgive  thee  thy  preceding  and  thy  subsequent  sin. 


128  LIFE   AND    RELIGION  [CH. 

and  complete  His  favor  on  tliec,  and  direct  thee  in  tlie  right  way."* 
When  he  shall  appear  at  the  judgment  no  sin  or  error  will  attach  to 
him. 

Yehoodee :  God  translated  Idrees  on  high,  and  after  his  death 
gave  him  of  the  fruit  of  paradise. 

Aly  :  And  he  said  to  Mohammed,  "  Have  we  not  raised  thy  repu- 
tation for  thee  V"t  This  is  sufficient  to  })rove  his  superior  rank  ;  and  if 
the  Most  High  gave  Idrees  fruit  in  paradise,  He  bestowed  on  Mo- 
hammed, a  fatherless  and  motherless  orphan,  celestial  food  in  this 
world.  One  day  Jibraeel  brought  him  a  dish  from  paradise,  full  of 
its  dainties,  which  on  being  taken  by  the  prophet  uttered  praises  and 
repeated  the  creed,  There  is  no  God  but  God.  Myself,  Fatimah, 
Hasan  and  Husayn,  and  no  others,  were  permitted  to  partake  with 
him,  and  on  touching  the  dish  it  uttered  praises  anew.  My  palate 
still  retains  the  flavor  of  that  celestial  food. 

Yehoodee  :  Nooh  was  patient  under  the  abuse  he  suffered  from  his 
people,  and  although  they  charged  him  with  lying,  he  still  performed 
his  prophetical  office. 

Aly  :  Our  prophet  was  likewise  patient  under  the  injuries  inflicted 
on  him  by  the  Koraysh,  and  although  accused  of  falsehood,  he  was 
the  more  diligent  in  the  exercise  of  his  prophetical  office.  At  last 
they  worried  liim  with  small  stones,  and  Abulaheb  cast  the  entrails  of 
a  camel  on  him.  Upon  this  the  Most  High  commanded  Jabeel,  the 
angel  of  the  mountains,  to  open  them  and  execute  whatever  Moham- 
med might  order  to  be  inflicted  on  his  people.  The  angel  waited  on 
the  prophet,  and  tendered  his  services  saying.  If  you  command  it,  I 
will  rend  up  the  mountains  from  their  base  and  hurl  them  on  the 
heads  of  your  enemies.  He  replied,  I  am  raised  up  in  mercy ;  0 
Lord,  guide  my  people,  for  they  are  ignorant.  When  Nooh  saw  that 
his  people  were  drowned,  he  grieved  for  his  son,i  and  in  his  affection 
for  the  lost  child,  said,  0  Lord,  my  son  belongs  to  my  family.  The 
Most  High  consoled  him  by  declaring.  He  is  not  of  your  family,  but 
is  verily  an  evil  doer.  On  the  contrary,  when  Mohammed  knew 
that  his  people  were  the  enemies  of  the  truth,  he  drew  the  sword  of 
vengeance  against  them,  nor  felt  for  them  the  tenderness  of  kindred 
ties,  nor  turned  on  them  a  look  of  kindness,  because  they  were  the 
enemies  of  God. 

Yehoodee  :  Nooh  pronounced  a  curse  on  his  people,  and  in  conse- 
quence water  beyond  measure  poured  down  from  the  skies  and 
drowned  them. 

Aly  :  The  prayer  of  Nooh  was  offered  in  anger ;  Mohammed  prayed 
for  mercy  on  his  people,  and  water  beyond  measure  descended  for 
their  relief.  This  miracle  was  manifested  at  Medeenah,  after  his 
flight   to  that  city,  when  everything  was  perishing  from  drought. 

*  Surah  48  :  2.  f  Surah  94  :  4.  +  Note  78. 


VII.]  OF   MOHAMMED.  129 

Not  a  cloud  was  to  be  seen  when  he  raised  his  blessed  hand  toward 
heaven,  and  he  had  not  moved  from  his  place  when  rain  began  to  de- 
scend in  such  torrents  that  the  people  with  difficulty  got  home  to 
their  houses.  Seven  days  incessantly  poured  the  rain,  till  the  people 
came  to  the  prophet,  corji plaining  that  their  houses  were  ruined  and 
the  kafilah  roads  made  impassable.  He  smiled  and  said.  Do  the 
children  of  Adam  so  quickly  grieve  under  favors  ?  He  then  prayed 
that  the  rain  might  cease  at  the  city,  but  continue  on  the  surround- 
ing country  and  pasture  grounds,  which  it  did. 

Yehoodee  :  God  sent  a  wind  which  avenged  Hood*  of  his  enemies. 

Aly  :  At  the  siege  of  Khandak,  the  Most  High  sent  a  wind  filled 
with  gravel  against  the  enemy,  and  moreover  an  army  of  t  ight  thou- 
sand invisible  angels,  which  makes  the  miracle  twice  as  great  as  that 
of  Hood.  The  wind  of  Hood  was  sent  in  wrath  against  the  people 
of  Aud,  but  the  wind  of  Mohammed  was  sent  in  mercy  to  protect 
the  Musulmans,  and  did  no  harm  even  to  the  infidels  ;  all  which  is 
thus  expressed  in  the  Koran  :  "  0  true  believers,  remember  the 
favor  of  God  towards  you,  when  armies  of  infidels  came  against  you, 
and  we  sent  against  them  a  wind,  and  hosts  of  ana  els  which  ye  saw 
not."t 

Yehoodee  :  For  Salahl  the  Most  High  caused  a  camel  to  come 
out  of  a  rock,  as  an  argument  to  convince  his  people. 

iVly  :  That  camel  did  not  speak  nor  testify  to  Salah's  prophetical 
office,  but  in  one  of  our  wars  when  we  were  sitting  with  the  prophet 
a  camel  came  to  him,  and  the  Most  High  caused  it  to  speak,  and  it 
said,  0  prophet  of  God,  such  a  man  made  me  labor  till  I  am  old, 
and  now  he  purposes  to  slaughter  me  ;  in  thee  I  take  refuge.  Mo- 
hammed sent  to  ask  the  camel  of  its  owner,  who  gave  it  to  him,  and 
he  set  the  creature  free.  On  another  occasion,  in  litigation  before 
the  prophet  about  a  camel,  the  animal  testified  in  behalf  of  its  true 
owner. 

Yehoodee  :  The  Most  High  imparted  divine  knowledge  to  Ibra- 
heem  in  his  childhood,  so  that  he  was  able  to  adduce  proofs  from  the 
wonders  of  heaven  and  earth. 

Aly :  So  it  was  when  Ibraheem  was  fifteen  years  old  ;  but  when 
Mohammed  was  only  seven  years  of  age  a  party  of  Nasara  merchants 
came  to  Mekkah,  and  encamped  between  Sefa  and  Mervah.  Some 
of  them,  seeing  the  prophet,  recognized  him  by  the  description  they 
had  read  in  sacred  books,  and  after  questioning  him  as  to  his  name 
and  the  names  of  earth  and  heaven,  asked  who  was  their  preserver. 
He  replied,  The  Lord  of  the  universe.  He  then  demanded  of  them 
if  they  wished  to  make  him  doubt  his  own  faith,  adding  such  a  doubt 
he  had  never  known.  He  was  acquainted  with  divine  things, 
although  living  among  a  people  all  of  whom  worshipped  idols,  gam- 

*  Note  79.  t  Surah  33;  9.  J  Note  80. 

10 


130  LIFE   AND   RELIGION  [CH. 

bled,  and  associated  creatures  with  the  Creator,  and  amid  all  this 
wickedness  he  alone  declared,  There  is  no  God  but  God. 

Yehoodee  :  Ibraheem  was  shielded  from  Nimrood  by  three  parti- 
tions. 

Xly  :  And  Mohammed  from  a  person  who  attempted  to  kill  him 
by  five  partitions,  as  the  Koran  itself  testifies. 

Yehoodee  :  Ibruheem's  argument  for  the  truth  was  perfect  against 
an  infidel  that  disputed  with  him. 

iVly  :  A  man  one  day  came  to  the  prophet  and  denied  the  resur- 
rection. The  sceptic  had  a  decayed  bone  in  his  hand,  which  he 
crumbled  to  pieces,  saying,  Who  can  make  a  rotten  bone  live  V  He 
who  formed  creatures  at  first,  replied  the  prophet,  and  whose  omni- 
science distinguishes  each  individual.  At  this  rebuke  the  infidel 
went  away  ashamed. 

Yehoodee  :  Ibraheem,  indignant  for  the  honor  of  God,  broke  the 
idols  of  his  people. 

Aly  :  Mohammed  broke  and  cast  out  of  the  Kabah  three  hun- 
dred and  sixty  idols,  and  banished  idolatry  from  the  peninsula  of 
Arabia,  subduing  its  votaries  with  the  sword. 

Yehoodee :  Ibraheem  caused  his  son  to  lie  down  that  he  might 
sacrifice  him. 

Aly  :  But  God  spared  him  that  anguish  by  substituting  an  animal 
for  the  sacrifice.  Mohammed's  trials  surpassed  this,  when,  at  the 
battle  of  Ohod,  he  saw  his  uncle  Hamzah,  the  lion  of  God  and  the 
prophet,  slain  and  horribly  mutilated,  yet  he  acquiesced  in  the  will 
of  God,  uttered  no  lamentation,  nor  did  even  a  sigh  or  tear  escape 
him,  such  was  his  perfect  resignation.  Moreover  he  said,  Were 
it  not  that  Hamzah's  mother  would  be  grieved  at  the  neglect,  and 
the  act  might  hereafter  be  quoted  to  show  that  carelessness  of  the 
dead  is  meritorious,  verily  I  would  leave  Hamzah  in  this  shocking 
condition  to  beasts  and  birds  of  prey. 

Yehoodee  :  Ibraheem's  people  cast  him  into  a  fire  which  God  ren- 
dered cool  and  refreshing  to  him. 

K\y  :  At  Khyber  a  woman  of  that  place  gave  Mohammed  poison, 
but  God  changed  the  fier^^'  portion  to  salubrity,  till  his  appointed  time 
had  come,  when  at  last  the  poison  acted  and  secured  him  the  prize 
of  martyrdom. 

Yehoodee  :  God  gave  Yakoob*  a  fortunate  lot  in  making  him  the 
father  of  the  tribes,  and  Maryam  was  also  his  child. 

S.ly  :  Fatimah,  the  best  of  all  women,  was  Mohammed's  daugh- 
ter, and  Hasan  and  Husayn,  and  the  imams  descending  from  Husayn 
are  his  children,  which  surpasses  the  fortune  of  Yakoob. 

Yehoodee  :  But  Yakoob  was  patient  under  the  separation  from  his 
beloved  son  till  near  his  death. 

*  Jacob. 


Til.]  or   MOHAMMED.  131 

K\y :  And  his  grief  at  last  was  ended  when  his  son  was  restored 
to  him,  whereas  the  prophet  was  voluntarily  content  at  the  death  of 
his  son  Ibraheem,  and  said,  Though  nature  grieves  and  the  heart 
laments,  yet  will  I  say  nothing  that  may  be  displeasing  to  the  Lord. 
He  was  always  satisfied  with  the  divine  allotments,  and  in  every 
thing  obeyed  the  law  of  God. 

Yehoodee :  Yoosuf  tasted  the  bitterness  of  separation  from  his 
father  and  preferred  the  horrors  of  a  prison  to  the  commission  of 
a  crime  ;  and  though  innocent,  was  cast  into  a  pit. 

Aly  :  Mohammed  in  fleeing  to  Medeenah  left  the  sacred  Kabah 
and  his  dear  native  place,  and  endured  the  bitterness  of  exile,  vol- 
untarily separating  himself  from  his  people  and  cliildren.  To  soothe 
his  excessive  grief  at  his  separation  from  Mekkah  and  the  Kabah, 
God  sent  hira  a  dream  like  that  of  Yoosuf.  If  Yoosuf  was  cast  into 
prison,  the  prophet  was  three  years  shut  up  in  a  defile,  under  the 
protection  of  Abutalib,  while  his  relatives  and  friends  reduced  him 
to  the  greatest  straits,  till  at  length  God  sent  worms  which  destroyed 
the  contract  his  enemies  had  sealed  and  placed  in  the  Kabah,  by 
which  means  the  league  formed  against  him  was  annulled. 

Yehoodee  :  God  sent  the  Torat  to  Moosa,  which  contains  the 
divine  statutes  and  commandments. 

Aly :  The  Lord  of  the  universe  gave  to  the  last  prophet  of  time 
the  two  surahs  of  the  Konln  entitled  the  Bow*  ^  and  the  Table,  as 
equivalent  to  the  Lijeel ;  the  three  surahs  of  Taseen,-  and  the  surah 
of  Ta-ha,  and  half  the  surahs  from  that  of  Mohammed  ^  to  the  end  of 
the  Koran,  and  seven  surahs  entitled  Ha-kim,''  as  equal  to  the  Torat ; 
the  other  half  ^  of  the  short  surahs  as  equivalent  to  the  Zaboor ;  the 
surahs  entitled  Benee  Israel,^  and  the  Declaration  of  Immunity,'^  as 
equal  to  the  books  of  Ibraheem  and  Moosa ;  and  as  more  than  an 
equivalent  to  the  books  of  all  the  other  prophets  were  given  to 
Mohammed  the  seven  ^  long  surahs  of  the  Koran,  and  the  surah  of 
praise,^  which  contains  seven  verses ;  all  this,  besides  innumerable 
communications  of  divine  wisdom. 

Yehoodee  :  God  spake  with  Moosa  in  Mount  Seena. 

Aly  :  And  God  addressed  our  prophet  at  Sidret-ul-Muntaha  ! 
What  an  immense  difference  this  I  His  place  near  the  empyrean  of 
God  is  well  known. 

Yehoodee  :  God  imparted  such  love  to  Moosa  that  whoever  beheld 
him  loved  him  involuntarily. 

S.ly  :  God  bestowed  on  our  prophet  this  distinction,  that  wherever 
the  creed  is  repeated,  following  the  testimony  to  the  divine  unity,  is 
the  declaration  of  Mohammed's  apostleship. 

*  Reference  is  made  to'the  following  surahs,  yiz :  »,  2  and  5  ;  ^,  20,  26,  28  ; 
3,  47 ;  *,  46,  47 ;  ^  from  47  to  the  end  ;  e,  17 ;  ^  9 ;  »,  2-8 ;  ",  1. 


132  LIFE   AND    RELIGION  [CH. 

Yehoodec :  The  Most  High  on  account  of  Moosa's  rank  sent  a 
divine  communication  to  his  mother. 

Aly :  God  likewise  sent  angelic  communications  to  the  mother  of 
Mohammed,  testifying  that  he  is  the  prophet  of  God,  and  his  name 
is  celebrated  in  all  divine  books.  In  a  dream  she  saw  angels  who 
said  to  her,  Your  unborn  son  is  the  sayyid  of  first  and  last ;  call  him 
Mohammed,  a  name  separated  from  the  divine  titles,  for  God  is 
MahAmood. 

Yehoodee  :  God  raised  up  Moosa  to  oppose  Faroun,  and  gave  him 
the  power  of  working  mighty  miracles. 

Xly  :  Mohammed  had  many  Farouns  to  contend  with,  as  Abu- 
jahl,  Atabah,  Shaybah  and  others,  on  whose  account  numerous  mir- 
acles were  manifested  till  it  was  evident  Mohammed  was  true. 

Yehoodee  :  God  avenged  Moosa  of  Faroun. 

Aly  :  And  he  took  vengeance  on  the  Farouns  of  Mohammed, 
particularly  on  five  men  who  ridiculed  him,  and  who  perished  miser- 
ably in  one  day, 

Yehoodee  :  God  gave  a  staff  to  Moosa  which  whenever  he  cast 
down  became  a  serpent. 

Aly  :  He  gave  JMohammed  a  better  sign  than  this.  A  certain 
man  had  a  claim  on  Abujahl  for  a  camel  he  had  sold  him,  but  could 
not  recover  his  pay,  the  purchaser  was  so  constantly  devoted  to  wine. 
One  who  held  the  prophet  in  derision  meeting  the  creditor  asked 
him  why  he  did  not  apply  to  Mohammed,  who  would  recover  his 
claim  for  him.  This  direction  was  given  in  order  to  bring  reproach 
on  the  prophet,  for  Abujahl  had  repeatedly  said  he  wished  Moham- 
med would  apply  to  him  for  something,  that  he  might  disgrace  him 
by  a  refusal.  The  creditor  as  he  was  directed  applied  to  Moham- 
med, desiring  him  to  use  his  influence  with  Abujahl  and  secure  pay- 
ment of  the  debt.  The  prophet  immediately  went  with  the  man  to 
the  debtor's  house  and  said,  Abujahl,  give  this  man  his  due.  That 
was  the  first  time  the  debtor  had  been  greeted  by  such  a  title,  signi- 
fying Father  of  ignorance  or  boorishness,  as  his  true  name  was 
Amer-bin-Hashim  ;  but  the  nickname  afterwards  became  his  common 
appellation.  To  the  astonishment  of  all  present,  he  immediately 
paid  the  debt,  and  after  Mohammed  had  retired,  said  to  his  com- 
panions, Excuse  what  I  have  done.  I  saw  on  Mohammed's  right, 
men  with  glittering  weapons  in  their  hands,  and  on  his  left  two  mon- 
strous serpents  gnashing  their  teeth,  while  fire  sparkled  from  their 
eyes.  If  I  had  refused  his  demand,  doubtless  I  should  have  been 
instantly  destroyed  by  those  men  and  serpents.  Now  one  of  these 
serpents  is  equal  to  Moosa's,  and  the  other,  with  eight  armed  angels, 
is  over  and  above  what  was  conferred  on  your  prophet. 

Verily  Mohammed  greatly  annoyed  the  infidel  Koraysh  in  sum- 
moning them  to  embrace  islam.  On  one  occasion  he  accused  them 
of  being  very  foolish,  abused  their  religion,  reviled  their  idols,  and 


Til.]  or   MOHAMMED.  133 

called  their  fathers  wanderers  from  the  right  way.  Thej  were  very 
dejected  under  these  rebukes,  and  Abujahl  said,  Wallah  !  death  is 
better  for  us  than  a  life  of  such  reproach.  Is  there  no  one  who  will 
devote  himself  himself  to  death  by  killing  Mohammed  'I  As  the 
Koraysh  declined  the  deed,  Abujahl  declared  he  would  do  the  busi- 
ness himself,  whether  the  sons  of  Abdulmutalib  took  his  life  in  retali- 
ation or  forgave  the  act.  The  Koraysh  encouraged  him  by  saying 
that  he  would  thus  confer  a  favor  on  the  people  of  Mekkah,  for  which 
he  would  ever  be  held  in  grateful  remembrance.  Said  Abujahl, 
Mohammed  performs  a  great  deal  of  religious  prostration  at  the  Kar 
bah  ;  the  next  time  I  find  him  prostrate  there  I  will  dash  out  his 
brains  with  a  stone.  Soon  after,  the  prophet  came,  performed  seven 
circuits  around  the  Kabah,  prayed  and  prostrated  himself  in  adora- 
tion, and  continued  long  in  that  attitude.  Abujahl  took  up  a  heavy 
stone,  and  approached  the  prophet's  head,  but  was  met  by  a  mad 
camel*  that  rushed  at  him  with  open  mouth,  which  so  frightened  him 
that  he  dropped  the  stone  on  his  foot,  which  was  thereby  severely 
wounded.  With  ghastly  countenance  and  heavy  perspiration  on 
him,  he  rejoined  his  companions,  and  begged  them  to  excuse  hia 
plight,  for  he  had  beheld  such  a  sight  as  never  met  his  eyes  before. 

Yehoodee  :  God  gave  Moosa  a  luminous  hand. 

Aly  :  Better  than  this  he  bestowed  on  His  chosen  one  ;  wherever 
he  was,  light  beamed  all  around  him. 

Yehoodee  :  A  way  in  the  sea  was  opened  for  Moosa. 

Aly  :  As  we  were  marching  to  the  battle  of  Hunayn,  we  came  to 
a  riverf  whose  depth  was  fourteen  fathoms.  One  of  the  companions 
exclaimed,  0  prophet  of  God,  what  a  position  is  ours,  with  a  sea  in 
front  and  enemies  in  our  rear,  like  the  people  of  Moosa,  when  they 
thought  themselves  prisoners.  Mohammed  dismounted  and  said,  0 
Lord,  to  every  prophet  thou  hast  given  a  miracle,  then  show  me  a 
sign  of  thy  power.  Kemounting  his  camel,  he  advanced  on  the  sur- 
face of  the  water,  on  which  the  whole  army  proceeded  after  him,  and 
not  even  the  hoofs  of  the  horses  were  wetted  in  the  passage.  We 
advanced  to  the  battle,  and  God  gave  us  the  victory. 

Yehoodee  :  God  gave  Moosa  a  rock  from  which  twelve  fountains 
flowed. 

My  :  When  the  prophet  encamped  at  Hudaybeeah,  and  was  there 
besieged  by  the  people  of  Mekkah,  his  army  was  reduced  to  great, 
distress  for  water,  and  their  animals  were  near  perishing  of  thirst 
He  ordered  a  vessel  to  be  brought,  in  which  he  placed  his  blessed 
hand,  when  such  a  quantity  of  water  issued  from  between  his  fingers 
that  we  and  our  animals  were  all  satisfied,  after  which  we  filled  our 
water-bottles  at  the  same  miraculous  fountain.  At  the  same  place 
another  and  similar  miracle  was  wrought  by  virtue  of  an  arrow  the 

♦  Note  81.  t  Note  82. 


134  LIFE   AND   RELIGION  [CH. 

prophet  took  from  Ins  quiver  and  ordered  to  be  thrust  into  the  bot- 
tom of  a  dry  well,  upon  which  twelve  fountains  rose  up  in  it.  Again, 
in  the  expedition  of  Meezat  the  prophet  put  his  hand  into  a  vessel, 
from  which  sufficient  water  immediately  flowed  to  satisfy  eight  thou- 
sand men,  and  enable  them  to  perform  ablution  before  prayers,  be- 
sides supplying  their  animals  and  water-bottles. 

Yehoodce  :  The  Most  High  gave  ^loosa  manna  and  quails. 

Sly  :  (lod  made  the  wealth  of  infidels  lawful  plunder  to  Moham- 
med and  his  sect,  which  favor  was  never  granted  to  any  before  him, 
and  this  is  better  than  the  manna  and  quails  of  Moosa.  Moreover, 
such  is  the  divine  munificence  to  Mohammed  and  his  sect,  that  a 
good  intention  secures  a  reward  of  merit,  which  grace  has  been  en- 
joyed by  the  votaries  of  no  other  religion.  If  a  Musulman  resolves 
to  perform  a  good  action  but  fails  to  accomplish  it,  one  degree  of  re- 
ward is  credited  to  him  ;  but  if  he  performs  his  vow,  ten  degrees  of 
reward  are  set  down  to  his  account. 

Yehoodee  :  God  caused  a  cloud  to  overshadow  Moosa  and  his 
host. 

K\y :  This  was  done  for  Moosa  when  he  and  his  people  were  dis- 
tressed in  the  desert,  but  a  cloud  overshadowed  our  prophet  from  his 
birth  till  his  death. 

Yehoodee  :  God  softened  iron  for  Daood  so  that  of  it  he  easily 
wrought  coats  of  mail. 

Aly  :  And  for  Mohammed,  in  the  expedition  of  Khandak,  He 
softened  a  stone,  and  the  hard  rocks  of  Bayt-ul-Mukaddes  were  soft 
as  dough  under  his  feet.  We  have  often  seen  the  same  miracle  re- 
peated in  our  military  expeditions. 

j^iYehoodee  :  Daood  wept  so  much  for  his  sin  that  the  mountains 
felt  and  wailed  likewise. 

Aly  :  The  asylum  of  prophecy,  through  extreme  awe  of  God,  when 
engaged  in  prayer,  emitted  from  his  bosom,  where  divine  knowledge 
was  casketed,  a  sound  like  that  of  a  boiling  pot,  so  excessive  was 
his  weeping,  notwithstanding  God  had  secured  him  from  wrath. 
Still  he  would  humble  himself  before  his  Lord,  and  for  ten  years,  in 
the  standing  posture  of  prayer,  he  rested  his  whole  weight  on  his  toes, 
till  his  sacred  feet  were  swollen  and  his  rosy  complexion  sallowed. 
Moreover  he  prayed  the  whole  night,  till  at  length  his  excessive  de- 
votion was  reproved  by  the  communication,  "  We  have  not  sent  down 
the  Koran  unto  thee,  that  thou  shouldst  be  unhappy."*  Besides, 
he  sometimes  wept  so  much  as  to  swoon  away.  Those  who  saw  him 
in  this  condition  would  say,  Has  not  God  pardoned  your  sins,  past 
and  future  1  Yes,  was  his  reply,  but  should  T  not  render  thanksgiv- 
inf*-  to  God  ?  If  the  mountains  were  excited  on  Daood's  account, 
they  were  not  less  so  for  our  prophet.     One  day  I  was  with  him  on 

*  Surah  20  :  1. 


VII.]  OF   MOHAMMED.  135 

Mount  Ilura,  which  presently  began  to  move.  Be  quiet,  said  Mo- 
hammed, there  is  no  one  on  thee  but  a  prophet  and  the  true  martyr, 
meaning  myself :  Hura  obeyed.  On  another  occasion  we  passed  a 
mountain  that  distilled  drops  like  tears.  Mohammed  asked  the 
mountain  why  it  wept.  By  divine  power  it  replied,  0  prophet  of 
God,  one  day  hazret  Meseeh  passed  and  alarmed  people  by  men- 
tioning fire  whose  kindling  shall  be  men  and  rocks,  and  in  terror  I 
have  wept  till  now  lest  I  should  be  of  the  number.  Weep  not,  said 
the  prophet,  for  those  rocks  are  brimstone.  At  this  declaration  the 
mountain  was  quiet  and  its  tears  ceased. 

Yehoodee  :  God  gave  Sulayman  empire  of  which  no  one  after  him 
is  worthy. 

My  :  And  better  than  this  he  gave  the  prophet,  for  one  day 
He  sent  an  angel*  to  him  who  had  never  before  visited  the  earth, 
and  said,  Mohammed,  if  you  wish,  live  forever  on  earth  in  possession 
of  all  its  pleasures  and  power  ;  here  are  the  keys  of  its  treasures  ;  for 
you  the  mountains  shall  be  transformed  to  gold  and  silver,  and  at- 
tend you  wherever  you  go  ;  and  notwithstanding  all  this,  when  time 
shall  end  nothing  shall  be  subtracted  from  your  reward  in  the  fu- 
ture world.  Jibraeel,  the  prophet's  angelic  friend,  who  was  present 
when  this  magnificent  offer  was  made,  signed  to  him  to  choose  hu- 
mility and  helplessness.  Mohammed  replied  to  the  angel,  I  desire 
to  be  a  prophet  and  humble  slave,  to  find  a  supply  for  my  wants  one 
day  and  be  destitute  another,  and  soon  join  my  brethren  the  proph- 
ets who  have  gone  before  me.  For  this  choice  God  gave  him  in  ad- 
dition to  what  his  rank  before  entitled  him,  the  fountain  of  Koser  in 
paradise,  and  the  ofiice  of  intercession  in  the  day  of  judgment,  which 
seventy  times  outweighs  the  sovereignty  of  the  world  from  the  begin- 
ning to  the  end  of  all  things.  God  promised  him  a  seat  on  the  empy- 
rean at  the  judgment,  and  that  it  should  be  his  province  to  issue  com- 
mands on  that  day. 

Yehoodee  :  God  made  the  winds  obsequious  to  Sidayman,  so  that 
they  wafted  his  thronef  a  month's  journey  at  dawn,  and  the  same  dis- 
tance at  evening. 

A.ly :  The  Most  High  transported  the  sayyid  of  the  prophets  in 
less  than  a  third  part  of  a  night,  from  Mekkah  to  the  distant  mesjidj 
which  is  a  month's  journey,  and  thence  to  the  kingdom  of  heaven, 
which  is  fifty  thousand  years'  journey ;  and  in  nearness  of  approach 
to  the  Deity  he  was  brought  within  a  bow's  length,  and  even  nearer 
the  divine  presence. § 

Standing  by  the  pillars  of  the  empyrean,  with  the  eyes  of  his 
heart  he  beheld  the  effulgence  of  the  Lord  of  glory,  while  the  Most 
High  graciously  condescended  to  him  and  eased  the  hardships  im- 
posed on  other  sects. 

*  See  page  99.         f  Note  83.         +  Jerusalem.         §  See  ch.  x.  and  Note  84. 


186  LIFE    AND    RELIGION  [CH. 

Yehoodee :   God  made  the  demons  obedient  to  Sulayman. 

K]y  :  He  made  both  demons  and  Jins  so  obsequious  to  Mo- 
hammed, that  they  believed  in  him.  Nine  principal  chiefs  of  the 
Jins  of  Neseebayn  and  Yemen,  of  the  children  of  Amer-bin-Aumer, 
whose  names  were  Shesfih,  Masah,  Alhamlakan,  Marzeban,  Maze- 
man,  Nasah,  Sahib,  Hazib,  and  Amer,  waited  on  the  prophet  at 
Batn-ul-Nakhl,  and  received  his  faith,  as  the  Most  High  declares  in 
this  verse  :  "  Remember  when  we  caused  certain  of  the  genii  to 
turn  aside  unto  thee,  that  they  might  hear  the  Konln  :  and  when 
they  were  present  at  the  reading  of  the  same,  they  said  to  one 
another,  Give  ear  :  and  when  it  was  ended,  they  returned  back  unto 
their  people,  preaching  what  they  had  heard."*  This  passage  refers 
to  the  above-mentioned  nine  ;  but  subsequently  seventy-one  thousand 
Jins  came  and  rendered  obedience  to  the  prophet,  engaging  to  fast, 
pray,  give  a  fifth  of  their  incomes  for  religious  purposes,  make  the 
pilgrimage  to  Mekkah,  fight  in  the  cause  of  God  and  be  well-wishers 
of  Musulmans.  They  repented,  implored  forgiveness  for  their  infi- 
delity and  idolatry,  and  voluntarily  accepted  islam.  Mohammed 
indeed  was  raised  up  a  prophet  for  Jins  and  all  mankind. 

Yehoodee  :  God  gave  Yahyaf  understanding  and  knowledge  in 
his  infancy,  and  he  wept,  although  he  had  not  sinned.  ^      ! 

Aly  :  Yahyii  was  raised  up  when  there  was  no  idolatry,  or  ignor- 
ance on  the  subject  of  religion  ;  but  the  Most  High  imparted  wisdom 
to  Mohammed  in  his  infancy,  among  a  crew  of  idolaters  who  were 
part  of  Shaytan's  army.  Although  surrounded  with  such  wickedness, 
he  never  incHned  in  the  least  to  idolatry,  he  attended  no  idolatrous 
festivals,  a  lie  was  never  heard  from  him  ;  on  the  contrary,  he  was 
surnamed  Ameen,  the  true.  He  used  to  fast  a  week,  more  or  less, 
without  tasting  food  or  drink,  and  he  said  to  the  people  around  him, 
I  am  not  like  you.  At  night  I  attend  on  the  worship  of  my  Lord 
who  gives  me  food  and  drink.  Though  innocent  and  faultless,  he 
wept  so  profusely  as  to  wet  the  place  where  he  prayed. 

Yehoodee  :  They  say  Eesa  possessed  the  faculty  of  speech  in  his 
cradle. 

iVly  :  Mohammed  at  the  instant  of  his  birth  placed  his  left  hand 
on  the  ground,  and  raising  his  right  hand  toward  heaven,  pronounc- 
ed the  formula  of  the  creed  respecting  the  divine  unity,  and  such 
light  beamed  from  his  mouth  that  the  people  of  Mekkah  saw  the 
houses  of  Shrim  and  their  environs,  the  red  dwellings  of  Yemen,  and 
the  white  palaces  of  Istakhar  in  Fars.j  The  whole  world  was  illu- 
minated on  the  night  of  his  birth,  and  Jins,  mankind,  and  demons 
trembling  said.  Some  wonderful  event  has  happened  that  such  a 
marvellous  sign  appears.  On  that  night  angels  were  seen  descend- 
ing and  ascending,  and  voices  of  praise  and  adoration  were  heard. 

*  Surah  46  :  28.  f  John  the  Baptist.  J  Persepolis. 


Til.]  Oi"   MOUAMMED.  137 

There  was  great  commotion  among  the  stars,  which  fell  in  countless 
numbers,  and  meteors  darted  to  all  parts  of  the  horizon.  In  view 
of  the  wonders,  Shaytan  was  greatly  agitated,  and  attempted  to 
ascend  the  heavens  and  ascertain  the  cause,  for  hitherto  he  had  access 
to  the  fourth  heaven,  to  which  he  and  the  demons  were  wont  to 
ascend  to  overhear  the  conversation  of  the  angels,  but  that  night  the 
infernal  spirits  were  driven  away  by  meteoric  arrows  shot  at  them  by 
the  angels,  and  the  way,  until  then  open  to  the  fiends,  was  forever 
barred  against  them.  All  these  amazing  wonders  were  signs  of  the 
prophetical  office  of  Mohammed. 

Yehoodee  :    They  say  that  Eesfi  by  divine  power  restored  sight 
to  the  blind,  and  healed  the  leprous. 

Aly  :  The  prophet  of  God  healed  many  of  his  companions  who 
were  suffering  under  various  diseases,  and  relieved  them  from 
calamities  which  befel  them.  One  day  he  inquired  after  the  health 
of  a  certain  Musulman,  and  was  answered  that  from  extreme  disease 
the  man  was  like  a  bird  whose  feathers  had  all  fallen  off.  The  proph- 
et went  immediately  to  visit  the  sick  person,  and  asked  him  if  he 
performed  prayers  when  in  health.  He  said.  Yes,  I  was  in  the 
habit  of  offering  this  prayer :  0  Lord,  the  punishment  thou  hast 
decreed  me  in  the  future  world  send  upon  me  now  in  this  world. 
Mohammed  inquired,  Why  did  you  not  pray  :  0  Lord,  grant  me 
favor  and  mercy  here,  and  in  the  future  world  rich  blessings,  and 
preserve  me  from  the  woes  of  hell  ?  The  sick  man  repeated  this 
prayer  and  was  immediately  restored  to  health,  and  freed  as  it 
were  from  bonds,  rose  up  and  came  away  with  us.  Again,  a  man 
of  the  tribe  of  Jaheenah  was  so  desperately  attacked  by  leprosy, 
that  some  of  his  members  dropped  off.  He  came  to  the  prophet  and 
supplicated  for  a  cure.  Mohammed  took  a  cup  of  water  and  ejected 
into  it  some  saliva  from  his  miracle-working  mouth,  and  ordered  the 
man  to  wash  himself  with  the  contents  of  the  cup.  On  doing  so, 
the  cure  was  perfect  as  if  he  had  never  been  diseased.  In  another 
instance  a  leprous  Arab  came  to  the  prophet,  and  was  instantly  healed 
by  Mohammed's  casting  on  him  some  saliva  from  his  blessed  mouth. 
^  If  you  say  that  Eesfi  cured  the  insane  and  those  possessed  by 
Jins,  then  know  that  a  woman  once  came  to  Mohammed  and  said, 
My  son  is  near  dying ;  when  I  carry  him  food  he  gapes,  but  cannot 
eat.  On  going  to  the  house  of  the  patient,  Mohammed  said, 
Enemy  of  God,  get  far  hence  from  a  friend  of  God  ;  I  am  the  proph- 
et of  God.  Shaytan  was  immediately  driven  away,  the  man  rose 
up,  and  is  now  in  our  army.  Furthermore,  if  you  say  that  Eesa  re- 
stored sight  to  the  blind,  be  assured  that  Mohammed  did  more  than 
this.  A  very  handsome  man  by  the  name  of  Kutadah  had  his  eye 
struck  out  by  a  spear,  at  the  battle  of  Ahod.  He  picked  up  his  eye 
and  brought  it  to  the  prophet,  saying,  After  this  disfigurement  my 
wife  will  treat  me  as  an  enemy.     Mohammed  took  the  eye  and  re- 


138  LIFE  AND   RELIGION  [CH. 

stored  it  to  its  place,  and  so  perfect  was  the  cure  that  the  only  dif- 
ference discoverable  in  Kutadali's  eyes  was  that  the  wounded  one 
was  the  more  beautiful  and  brilliant  of  the  two.  In  a  certain  battle 
Abdullah-bin- Ateek  had  his  hand  cut  off.  At  night  he  brouglit  the 
amputated  member  to  the  prophet,  who  replaced  it,  and  drawing  his 
hand  over  it,  every  trace  of  the  amputation  was  removed.  In 
another  battle  a  man  by  the  name  of  Kab  in  like  manner  lost  his 
eye  and  hand,  which  were  completely  healed  by  the  touch  of  Mo- 
hammed.-   All  these  were  evidences  of  his  prophetical  office. 

Yehoodee  :  They  say  that  Ecsa  by  the  power  of  God  raised  the 
dead  to  life. 

Kly  :  Nine  pebbles  in  the  hand  of  Mohammed  uttered  praise  to 
God,  notwithstanding  they  were  stones  and  had  no  spirits.  The 
dead  spake  to  Mohammed,  and  implored  deliverance  from  the  divine 
punishment  they  were  suffering.  After  praying  on  a  certain  occa- 
sion over  a  man  who  had  fallen  a  martyr,  he  ini|uired,  Is  there  any 
here  of  the  tribe  of  Benee  Behar  ?  The  deceased  is  detained  in  the 
gate  of  paradise  for  three  dirhems,  which  he  owed  to  such  a  Yehoo- 
dee. Let  payment  be  made  and  the  prisoner  freed.  If  you  say 
Eesa,  spake  with  the  dead,  Mohammed  did  a  more  wonderful  thing 
than  this.  When  he  besieged  the  castle  of  Taeef,  a  roasted  sheep 
prepared  with  poison  was  sent  to  him.  The  shoulder  of  mutton 
immediately  addressed  him  saying,  0  prophet  of  God,  do  not  taste 
me,  for  I  am  imbued  with  poison.  If  a  living  animal  speaks  it  is 
one  of  the  greatest  of  miracles,  but  for  a  creature  slaughtered  and 
roasted  to  exercise  the  faculty  of  speech  is  much  more  astonishing. 
Trees  obeyed  the  prophet's  call  and  came  to  him  ;  domestic  animals 
and  beasts  of  prey  in  many  instances  spake  with  him,  testifying  to  his 
prophetical  office  and  warning  men  not  to  oppose  him,  which  miracles 
exceed  those  wrought  by  Eesa. 

Yehoodee :  They  say  Eesa  told  his  people  what  they  had  eaten 
and  stored  in  their  houses. 

K.\y :  Eesa  told  his  people  what  was  concealed  behind  walls,  but 
Mohammed  related  the  progress  of  the  distant  battle  of  Motah,  say- 
ing, Now  such  a  person  is  martyred,  when  there  was  a  month's  jour- 
ney between  the  prophet  and  the  battle-field.  On  several  occasions 
in  which  people  came  to  ask  something  of  the  prophet,  he  said  to  the 
applicant,  Shall  I  declare  your  request,  or  will  you  do  it  your- 
self? As  the  matter  was  left  for  him  to  state,  he  would  say.  You 
came  for  such  a  purpose,  relating  what  was  in  the  heart  of  the  peti- 
tioner. He  told  the  people  of  Mekkah  what  they  had  covered  with 
the  mantle  of  secrecy.  A  man  called  Amayr-bin-Wahab  came  to 
Medeenah  and  waited  on  the  prophet,  saying  he  wished  to  ransom 
his  son.  You  lie,  said  Mohammed  ;  you  met  Saf van-bin- Amay ah  in 
such  a  place,  and  talked  with  him  about  those  slain  at  the  battle  of 
Badr,  and  said,  Wallah  !  after  the  defeat  jMohammed  has  given  us, 


▼n.]  OF   MOHAMMED.  139 

death  is  better  than  life.  Were  it  not  that  I  have  a  family  and  am 
in  debt,  verily  I  would  rid  you  of  him.  Upon  this  Safvan  engaged 
to  pay  your  debts,  and  endow  your  daughters  equally  with  his  own. 
You  charged  him  to  conceal  the  engagement,  made  your  prepara- 
tion for  the  journey,  and  came  here  to  kill  me.  The  man  acknowl- 
edged the  fact  and  became  a  Musulman.  The  prophet  gave  innu- 
merable proofs  of  this  sort  of  his  divine  mission. 

Yehoodee  :  They  say  Eesa  made  of  clay  figures  of  birds,  breathed 
on  them,  and  they  became  real  birds  and  flew  away. 

K\j  :  Mohammed  wrought  a  similar  miracle  :  In  the  expedition  of 
of  Hunayn  he  took  a  stone  in  his  hand,  which  uttered  adoration  and 
praise.  He  then  ordered  the  stone  to  cleave,  and  it  separated  into 
three  parts,  from  each  of  which  the  voice  of  adoration  was  renewed, 
every  piece,  however,  differing  in  its  utterance  from  the  others.  On 
another  occasion  he  called  a  tree  to  him  :  the  ground  broke  away 
from  around  it,  and  it  obeyed  the  summons,  every  branch  of  it  with 
a  loud  voice  proclaiming  the  divine  unity,  and  uttering  ascriptions  of 
praise.  He  then  ordered  the  tree  to  cleave  asunder  in  the  centre, 
which  was  instantly  done.  Next  he  commanded  the  parts  to  unite, 
which  forthwith  followed.  Now,  said  Mohammed,  testify  to  my 
prophetical  office.  The  tree  obeyed  ;  after  which  he  remanded  it  to 
its  place,  and  to  utter,  in  the  act  of  returning,  ascriptions  of  praise  to 
God.  This  miracle  was  manifested  at  Mekkah,  near  the  slaughter- 
house. 

Yehoodee :  They  say  Eesa  travelled  around  the  world  and  jour- 
neyed over  the  whole  face  of  the  earth. 

Aly  :  Mohammed  fought  twenty  years  in  the  cause  of  God,  and 
marched  with  his  army  against  infidel  Arabs,  and  innumerable  hosts 
of  them  he  slew  with  his  glittering  sword,  drowned  them  in  the  sea 
of  abasement,  and  cast  them  into  the  lowest  abyss  of  hell,  though 
they  were  celebrated  for  valor  and  were  veterans  in  war.  The  jour- 
neys of  Mohammed  were  all  for  the  purpose  of  fighting  the  enemies 
of  the  faith. 

Yehoodee  :  They  say  Eesa  was  devout. 

K.\y  :  Mohammed  was  the  most  devout  of  all  the  prophets,  not- 
withstanding he  had  thirteen  wives,  besides  maid-servants  with  whom 
he  cohabited.  His  table  was  never  so  well  supplied  as  to  be  taken 
away  with  food  remaining  on  it.  He  ate  no  wheat  bread,  and  of  bar- 
ley bread  had  not  enough  to  satisfy  his  hunger  three  nights  in  suc- 
cession. Such  was  his  poverty  that  at  his  departure  from  the  world 
his  coat  of  mail  was  pledged  in  the  hands  of  a  Yehoodee  for  four 
dirhems.  As  to  money,  he  had  none,  notwithstanding  the  cities  he 
had  captured  and  the  treasures  he  had  taken  from  infidels.  It  often 
happened  that  he  distributed  among  his  followers  three  hundred 
thousand  or  four  hundred  thousand  dirhems  in  a  day,  and  when  at 
night  applicants  for  his  bounty  still  flocked  to  him,  he  would  swear 


140  LIFE   AND    RELIGION,    ETC.  [Cfl.  VII. 

by  the  God  who  sent  him  that  there  did  not  remain  in  his  house  one 
sau  of  wheat  or  barley,  and  not  a  single  dirhem  or  deenfir. 

Yehoodee  :  Then  I  testify  that  besides  the  one  God,  there  is  no 
Lord,  and  I  testify  that  Mohammed  is  the  prophet  of  God,  who  has 
conferred  on  him  double  the  powers  and  excellencies  distributed 
among  the  whole  company  of  prophets  that  preceded  him. 

And  I  testify,  added  Ibn-Abbas,  addressing  Aly,  that  you  are  of 
those  most  profoundly  learned. 

My  concluded  by  saying,  How  can  I  properly  describe  the  ex- 
cellencies of  a  person  on  whom  God  bestowed  such  greatness  and 
glory  which  is  thus  expressed  in  the  Koran,  "For  thou  art  of 
noble  disposition."* 

*  Surah  68  :  4. 


CHAPTER  VIIT. 

Mohammed's  Miracles. 

In  the  commentary  on  the  Koran,  by  the  imfim  Hasan  Askeree,  it 
is  related  that  after  Mohammed's  Hijret*  to  Medeenah,  and  the  man- 
ifestation of  many  miracles  attesting  his  prophetical  office,  the  Ye- 
hoodces  essayed  by  every  guileful  art  to  extinguish  the  increasing 
light  of  islam.  One  day  some  of  them  visited  him,  and  Malik-bin- Al- 
sayf,  one  of  the  number,  said,  You  claim  to  be  a  prophet  of  God, 
but  I  will  not  believe  in  your  mission  unless  this  carpet  upon  which 
we  are  sitting  does,  and  testifies  also  to  you  prophetical  office.  Abu- 
lababah,  another  of  the  party,  declared  he  would  not  believe  till  the 
whip  he  held  in  his  hand  gave  a  similar  testimony,  and  Kab-bin-ul- 
Ashref  said,  I  shall  give  no  credence  to  your  pretensions  till  my 
donkey,  on  which  I  rode  here,  bears  witness  to  your  truth.  Moham- 
med replied,  It  is  not  for  servants  of  the  Most  High,  after  miracu- 
lous proof  of  their  mission  has  been  granted  them,  to  pretend  of  them- 
selves to  exhibit  this  sort  of  evidence  which  you  demand.  On  the 
contrary,  they  must  humbly  trust  and  obey  God,  and  be  content 
•with  what  He  is  pleased  to  bestow  upon  them.  But  is  not  the 
description  given  of  me  and  my  prophetical  office  in  the  Torat,  In- 
jeel,  and  Suhoof  of  Ibraheem  sufficient  to  convince  you  of  the  truth 
of  my  claims  ?  And  do  you  not  find  evidence  in  the  same  books 
that  Xly-bin-Abutalib  is  my  brother,  successor,  and  khaleefah,  and 
next  to  me  the  best  of  creatures  ?  Is  it  not  enough  for  you  that  God 
has  conferred  on  me  so  illustrious  a  miracle  as  the  Koriin,  whose 
equal  all  mankind  are  utterly  unable  to  produce  ?  I  dare  not  ask 
my  Lord  to  grant  your  unreasonable  demands,  but  simply  declare 
that  the  miraculous  proofs  of  my  mission,  which  he  had  been  pleased 
to  manifest,  are  enough  to  satisfy  me  and  to  convince  you.  If  now 
He  wills  to  grant  what  you  have  asked,  it  will  be  from  the  mere  in- 
finity of  His  bountifulness  to  me  and  you.  If  He  does  not  satisfy 
your  demands,  it  is  because  it  would  be  perfectly  useless  to  do  so  ; 
especially  as  He  has  already  rendered  the  evidence  for  the  faith 
complete. 

The  prophet  had  no  sooner  finished  his  remarks  than  by  divine 

•  Flight  or  remoral. 


142  LIFE   AND   RELIGION  [CH. 

power  the  carpet  spake  and  said,  I  testify  that  there  is  no  God  but 
the  one  adorable  God,  wlio  has  no  associate,  but  is  sole  in  creating 
and  governing  all  things.  On  Him  every  created  existence  is  de- 
pendent, while  He  is  perfectly  independent  of  all.  To  Him  change 
and  decay  are  impossible.  He  has  no  wife,  no  son,  and  has  asso- 
ciated no  one  with  Himself  in  sovereignty.  And  I  bear  witness  for 
thee,  0  Mohammed,  that  thou  art  His  servant  and  apostle,  whom 
He  has  sent  as  a  religious  guide,  and  prophet  of  the  true  faith,  and 
whom  He  will  make  conqueror  over  all  other  religions,  although  con- 
trary to  the  desire  of  those  who  associate  creatures  with  the  Creator. 
And  I  further  testify  that  Xly-bin-Abutalib  is  thy  brother,  succes- 
sor, and  khaleefah  in  thy  sect,  and  next  to  thee  the  best  of  crea- 
tures. Whoever  loves  him  loves  thee,  and  his  enemy  is  thine  also. 
Whoever  obeys  him  obeys  thee,  whoever  opposes  him  opposes  thee, 
and  whoever  obeys  thee  obeys  God,  and  is  worthy  of  felicity  and 
the  divine  complaisance.  Whoever  disobeys  thee  disobeys  God, 
and  merits  the  severest  punishment  of  hell. 

At  this  miraculous  announcement  from  the  carpet,  the  Yehoodees 
were  astonished,  and  declared  it  was  nothing  less  than  obvious  magic. 
This  infidel  declaration  caused  the  carpet  to  rise  and  cast  off  the  Ye- 
hoodees who  were  sitting  upon  it,  and  by  divine  power  it  resumed  the 
faculty  of  speech,  and  said,  The  Most  High  confers  favors  on  me 
that  am  but  a  carpet,  and  causes  me  to  testify  to  His  unity  and  glory, 
and  to  bear  witness  in  behalf  of  His  prophet  Mohammed,  the  best 
of  prophets,  and  the  apostle  to  all  creatures,  and  who  is  raised  up  in 
justice  and  truth  among  the  servants  of  God.  I  am  caused  to  testi- 
fy likewise  to  the  imamate  of  his  brother,  successor,  and  vizeer, 
formed  from  his  light,  his  friend,  coadjutor  and  bondsman  ;  the 
executor  of  Mohammed's  promises,  the  succorer  of  his  friends,  and 
the  conqueror  of  his  enemies.  I  render  obedience  to  him  whom 
Mohammed  constitutes  imfim,  and  I  hate  his  enemy.  It  is  not 
proper,  therefore,  that  infidels  should  step  on  me  and  sit  upon  me, 
which  none  must  do  but  those  who  believe  in  God,  His  prophet  and 
the  successor.  The  prophet  then  ordered  Salman,  Abuzer,  Mik- 
dad  and  Amur  to  be  seated  upon  the  carpet,  saying.  You  have 
believed  in  what  it  testifies. 

The  Most  High  next  caused  the  whip  of  Abulababah  to  speak, 
saying,  I  bear  witness  to  the  unity  of  that  Lord  who  is  the  Creator 
of  creatures,  whose  sustaining  bounty  is  extended  to  all,  who  is  His 
own  counsellor  in  all  His  works,  who  is  omnipotent  over  all.  I  testi- 
fy for  thee,  0  Mohammed,  that  thou  art  the  servant,  apostle,  chosen, 
intimate  friend,  khaleefah,  and  the  approved  of  God.  He  has  sent 
thee  as  ambassador  and  prophet  that  the  happy  might  find  salvation 
through  thee,  and  the  hapless  be  destroyed  by  thee.  I  bear  wit- 
ness that  Xly  is  celebrated  among  the  inhabitants  of  heaven,  that 
next  to  thee  he  is  the  sayyid  of  creatures,  and  will  wage  war  in  behalf 


VIII.]  OF    MOHAMMED.  143 

of  the  book  sent  down  from  above,  till  he  brings  your  opposers  free- 
ly or  by  constraint  to  embrace  your  faith.  Hereafter  he  will  fight 
for  the  true  meaning  of  the  Koran  against  those  that  shall  have  de- 
parted from  the  faith,  whose  appetites  control  their  reason,  and  who 
subvert  the  real  sense  of  the  book  of  God.  Aly  will  lead  the  friends 
of  the  Most  High  to  paradise,  and  by  his  keen,  glittering  sword 
send  the  enemies  of  God  to  the  lowest  hell. 

The  whip  then  freed  itself  from  the  hand  of  its  owner,  dashed 
him  to  the  ground,  and  as  often  as  he  attempted  to  rise  knocked  him 
down  again.  Woe  is  me  1  said  Abulababah,  what  will  become  of  me  ? 
Me  that  am  thy  whip,  replied  the  instrument,  the  Most  High  has 
honored  by  causing  me  to  celebrate  His  unity  and  praise,  and  to 
testify  to  the  truth  of  Mohammed's  mission,  and  that  he  is  the  best 
of  the  Lord's  servants,  in  whose  number  I  am  classed,  having  chosen 
friendship  and  obedience  to  Aly,  the  best  of  creatures  next  to  the 
prophet.  My  is  the  husband  of  Mohammed's  daughter,  the  best  of 
women  in  the  universe.  He  judges  what  is  lawful  and  unlawful  in 
Mohammed's  sect,  and  it  is  not  proper  that  I  should  be  in  the  hand 
of  one  who  is  his  enemy.  I  will  therefore  beat  you  till  you  believe 
or  die.  The  Yehoodee  at  length  exclaimed,  I  bear  witness  to  the 
truth  of  what  thou  hast  declared,  and  believe  what  thou  hast  testified. 
After  this  profession,  rejoined  the  whip,  I  replace  myself  in  your 
hand,  but  God  knows  best  what  is  in  your  heart,  and  will  judge  you 
accordingly.  The  imam  Baker  informs  us  that  the  man's  faith  was 
not  true,  and  that  he  conducted  wickedly  after  this  profession. 

The  Yehoodees  now  rose,  and  leaving  Mohammed,  said  to  one 
another  aside,  He  is  very  fortunate,  every  thing  happens  according 
to  his  wish,  yet  he  is  not  a  prophet.  Kab  in  attempting  to  mount 
his  donkey  was  thrown  on  his  head  by  the  animal,  and  wounded. 
Again  he  tried  and  was  cast,  till  he  was  thrown  seven  times,  when 
the  donkey  said  to  him,  You  are  a  bad  servant  of  God  ;  you  saw 
the  divine  miracles  and  remained  infidel  still.  The  Most  High 
bestows  on  me,  your  donkey,  the  favor  of  testifying  to  His  unity. 
I  bear  witness  to  the  oneness  of  that  Lord  who  is  the  Creator  of  all 
things,  the  Lord  of  glory  and  adoration,  and  I  testify  that  Moham- 
med is  His  servant  and  apostle,  the  best  of  all  in  the  abodes  of  sal- 
vation. He  is  sent  to  accomplish  the  happiness  of  those  whom  God 
foreknew,  and  occasion  the  misery  of  all  who  in  the  wisdom  of  God 
were  thereto  appointed.  I  testify  that  Aly-bin-Abutrilib  is  the  friend 
of  God,  and  the  successor  of  the  prophet.  Through  K\j  the  Most 
High  bestows  blessings  on  the  felicitous,  whenever  grace  is  imparted 
to  them  to  receive  Aly's  counsel  and  observe  his  commandments. 
By  his  terrible  sword  the  Most  High  will  abase  the  enemies  of 
Mohammed,  and  by  that  sundering  weapon  drive  them  to  embrace 
the  ftiith,  or  dash  them  down  to  the  lowest  hell.  It  is  not  proper 
then  that  an  infidel  should  mount  me,  whom  no  one  must  ride  but  a 


144  LIFE   AND   RELIGION  [CH. 

believer  !n  God,  and  one  who  affirms  the  truth  of  Mohammed,  and 
that  all  his  acts  are  rif^ht,  especially  the  appointment  of  his  brother 
K.\y,  the  heir  of  his  wisdom,  to  the  khalafat. 

The  prophet  now  addressed  Kab,  saying,  Your  donkey  is  wiser 
than  you  are,  and  will  never  allow  you  to  ride  him  again.  You  had 
better  sell  him  to  one  of  the  faithful.  The  Yehoodee  replied,  I  do  not 
want  the  animal,  since  your  magic  has  so  bewitched  him.  By  divine 
power  the  ass  retorted,  Enemy  of  God  !  quit  your  boorishness  in  the 
presence  of  the  prophet ;  verily,  were  it  not  for  fear  of  his  reproof 
I  would  smash  you  under  my  hoofs,  and  grind  your  head  with  my 
teeth.  Kab  was  awed  into  silence  by  this  threat  of  the  donkey,  but 
such  was  the  obdurate  wickedness  of  his  heart  that  he  would  not 
believe.  A  Musulman,  Sabit-bin-Kays  by  name,  now  bought  the 
ass  for  a  hundred  dirhems.  The  animal  became  remarkably  docile, 
fleet  and  easy  in  his  place,  which  was  imputed  to  the  influence  of 
Subits'  faith.  As  the  Yehoodees  left  the  prophet,  this  precious 
verse  was  sent  down  to  him  :  "As  for  the  unbelievers,  it  will  be 
equal  to  them  whether  thou  admonish  them  or  do  not  admonish  them; 
they  will  not  believe."* 

In  the  commentary  of  Hasan  Askeree  it  is  related  that  he  one 
day  made  some  inquiries  of  his  illustrious  father,  the  imam  Aly- 
Naky,  respecting  the  miracles  of  the  asylum  of  prophecy.  He 
replied,  The  first  miracle,  which  was  the  overshadowing  of  his  head 
by  a  cloud,  occurred  when  Mohammed,  in  behalf  of  Khadeejah,  was 
on  a  mercantile  expedition  to  Sham,  a  month's  journey  distant.  It 
was  at  the  hottest  season  of  the  year,  and  the  cloud  attended  all  the 
movements  of  the  prophet,  and  stopped  wherever  he  did.  Violent 
winds  blew  clouds  of  dust  and  sand  on  the  Koraysh,  but  on  approach- 
ing him  the  tempests  became  clear  and  gentle  zephyrs  and  fanned 
him,  on  which  account  the  people  of  the  kafilah  took  shelter  near 
him,  and  were  secure  from  the  storm,  but  no  one  could  enjoy  with 
him  the  shadow  of  the  cloud,  which  was  inscribed  with  the  creed  and 
a  declaration  of  the  exalted  rank  of  Mohammed  and  Aly. 

The  second  miracle  was  that  of  mountains  and  rocks  saluting  the 
prophet.  After  his  return  from  Shfim  he  consecrated  his  whole 
share  of  the  profits  to  the  service  of  God.  He  daily  ascended  Mount 
Hura,  from  whence  he  looked  for  manifestations  of  the  mercy  of  God, 
surveyed  the  wonders  of  creation  and  the  exhibitions  of  divine  wis- 
dom. His  sight  extended  to  the  utmost  bounds  of  the  universe, 
earth  and  heaven,  seas,  mountains,  and  deserts.  From  creation  he 
inferred  the  unity,  power,  wisdom,  greatness,  and  glory  of  the  om- 
nipotent Sovereign,  and  derived  inferences  respecting  the  worship  to 
be  offered  to  God.  When  forty  years  of  his  illustrious  life  had  elaps- 
ed, his  heart,  the  abode  of  truths,  became  worthy  of  reflecting  the 

♦  Surah  2  :  5. 


VIII.]  OF    MOHAMMED.  145 

divine  light  on  mankind,  and  of  being  the  treasury  of  the  judg- 
ments and  mysteries  of  Deity.  To  him  the  Most  High  opened  the 
celestial  gates  of  forms  and  meaning,  and  his  vision  always  extended 
to  the  kingdom  above.  Hosts  of  angels,  company  after  company, 
were  sent  to  serve  him,  whom  he  saw  and  with  whom  he  conversed 
familiarly.  Light  of  divine  mercy  from  the  pillars  of  the  empyrean, 
and  beams  of  the  divine  sun  of  glory,  completely  illumined  him. 
Jibraeel,  girt  with  light,  the  most  beautiful  of  the  angels,  was  sent 
down  to  him,  and  taking  his  arm  with  a  mighty  hand  shook  it,  and 
said,  Read,  0  Mohammed  !  What  shall  I  read,  he  replied.  Read, 
rejoined  the  angel,  in  the  name  of  thy  Lord,  who  hath  created  all 
things  and  continues  the  race  of  mankind  by  natural  generation. 
Thy  Lord  is  that  glorious  One,  the  most  merciful  of  the  merciful, 
who  imparted  to  men  the  art  of  writing,  and  taught  them  that  of 
which  they  were  ignorant.  The  Most  High  then  gave  him  such 
communications  as  he  pleased,  and  Jibraeel  returned  to  heaven. 

The  asylum  of  prophecy  descended  the  mountain,  and  from  the 
effect  of  the  divine  greatness  and  glory  he  had  witnessed,  and  the 
wonderful  things  he  had  seen,  he  fell  into  a  state  like  that  of  fever 
and  ague.     He  reflected  that  on  proclaiming  his  mission  to  his  peo- 
ple they  would  not  believe,  but  would  charge  him  with  insanity  and 
connection  with  Shaytan.     He  was  always  the  wisest  of  creatures, 
and  dearest  of  the  servants  of  God.     The  most  hateful  objects  with 
him  were  the  demons  and  the  actions  and  words  of  the  insane,  and 
the  idea  of  being  ranked  with  what  he  most  abhorred  perplexed  him. 
To  enlarge  his  heart  and  inspire  him  with  heroism,  the  Most  Hio-h 
caused  every  mountain,  rock,  and  clod  to  salute  him  as  friend  and 
prophet  of  God,  favored  with  His  highest  blessings.     Most  precious 
of  creatures,  said  those  inanimate  objects,  be  not  troubled  lest  the 
Koraysh  call  you  mad,  foolish,  and  bewitched.     He  is  excellent 
whom  God  endows  with  excellence,  and  precious  whom  the  Lord  of 
the  universe  holds  dear.    Let  the  Koraysh  and  factious  Arabs  charge 
yoa  with  falsehood,  your  Lord  will  soon  advance  you  to  the  highest 
degree  of  esteem  and  exaltation,  and  your  friends  will  be  gladdened 
by  your  successor,  Aly-bin-Abutalib,  who  is  the  gate  of  the  city  of 
thy  wisdom,  which  he  will  spread  abroad.     Your  eyes  will  soon  be 
enlightened  by  the  birth  of  your  daughter  Fatimah,  from  whom  and 
Aly  will  proceed  Hasan  and  Husayn,  the  best  of  the  youths  of  para- 
dise.    Your  faith  will  quickly  extend  throughout  the  earth,  and  in 
the  future  world  the  reward  of  your  friends  and  brother  will  be  great. 
God  will  give  you  the  banner  of  praise,  which  you  will  deliver  to 
S.ly.     Under  that  standard  will  be  marshalled  every  prophet,  rights 
ecus  person  and  martyr,  all  of  whom  Sly  will  conduct  into  paradise. 
The  scales  of  glory  were  then  brought  from  heaven,  Mohammed 
was  placed  in  one  scale,  and  all  his  sect  in  the  other,  and  the  prophet 
outweighed  all  his  followers.     Aly  was  then  put  in  Mohammed's 
11 


146  LIFE   AND   RELIGION  [CH. 

place,  and  like  bim  overbalanced  the  whole  multitude  of  Musulmans. 
A  voice  from  heaven  now  proclaimed,  Aly  is  my  chosen,  the 
strengthener  of  thy  religion,  and  next  to  thee  the  best  of  thy  sect. 
The  Most  High  now  imparted  to  Moliammed  the  gift  of  prophecy, 
and  endued  him  with  fortitude  to  meet  the  trials  he  must  encounter. 

The  third  miracle  manifested  for  the  prophet  was  the  divine  de- 
struction of  those  who  plotted  to  slay  him.  As  an  instance  may  be 
mentioned  the  case  of  some  Yehoodees  of  Sham,  who  came  to  Mek- 
kah  when  Mohammed  was  seven  years  old,  and  then  far  surpassed 
in  every  excellence  all  the  children  of  the  Koraysh.  These  Yehoo- 
dees no  sooner  saw  him  than  they  understood  who  he  was  by  the 
description  they  had  read  in  their  sacred  books,  and  in  order  to  pre- 
vent the  abasement  which  they  knew  he  was  destined  to  bring  on 
their  religion,  they  sought  to  slay  him.  Before  attempting  his  life 
they  verified  their  conclusions  respecting  him  by  proving  him  with 
food  unlawful  or  doubtful,  which  he  could  by  no  means  be  brought 
to  touch.  Neither  could  they  reach  a  morsel  to  his  mouth,  an  in- 
visible hand  frustrating  their  attempts.  After  warning  the  Koraysh 
of  the  calamities  which  that  child  would  bring  upon  them,  seventy 
Yehoodees  leagued  to  kill  him,  for  which  purpose  they  poisoned 
their  weapons.  On  a  dark  night  when  he  ascended  Mount  Htira, 
they  followed  him  with  drawn  swords,  intending  to  fall  upon  him 
suddenly  and  slay  him.  The  mountain  however  interposed  a  wall 
between  them  and  the  prophet,  on  which  in  amazement  they  sheath- 
ed their  swords.  Upon  this  the  barrier  disappeared,  when  the 
enmity  of  the  Yehoodees  prompted  them  again  to  draw  their  swords 
and  pursue  Mohammed.  This  miraculous  interposition  was  repeatr 
ed  forty-seven  times,  till  the  prophet  reached  the  top  of  the  moun- 
tain, where  his  enemies  surrounded  him,  but  as  they  were  in  the  act 
of  assailing  him,  the  ground  on  which  they  stood  withdrew,  leaving 
a  gi-eat  space  between  them  and  the  object  of  their  hatred.  This  was 
repeated  a  number  of  times,  till  Mohammed  had  finished  his  devo- 
tions. They  pursued  him  in  his  descent  from  the  mountain,  which 
again  forty-seven  times  opposed  a  miraculous  barrier  to  their  rage, 
till  at  last  pursuers  and  pursued  reached  the  base  of  Hiira.  Here 
the  Yehoodees  hurled  their  javelins  at  him,  upon  which  the  moun- 
tain opened  in  fissures,  caught  those  inveterate  enemies  in  its  jaws, 
crushed  all  their  bones,  and  sent  them  to  perdition.  Again  the 
mountains  on  all  sides  saluted  him,  exhorting  him  to  rejoice  at  the 
deliverance  which  God  had  bestowed,  and  assuring  him  of  victory 
over  all  his  enemies  by  the  aid  of  Aly. 

The  fourth  miracle  respected  the  concealment  which  Mohammed 
observed  when  he  had  occasion  to  retire.  As  he  was  on  a  march 
with  his  army  between  Mekkah  and  Medeenah,  some  hypocrites  in 
his  train  observed  to  one  another,  There  is  no  place  where  a  man 
can  conceal  himself  in  this  desert,  and  when  Mohammed  has  occasion 


VIII.]  OP   MOHAMMED.  147 

to  retire  we  stall  find  out  more  about  liim.  Others  declared  his 
modesty*  was  more  excessive  than  a  young  virgin's,  and  he  would 
never  submit  to  any  degree  of  exposure.  All  these  remarks  were 
related  to  the  prophet  by  Jibraeel.  Not  long  after,  IMohammed 
ordered  Zayd-bin-Sabit  to  go  and  stand  between  two  trees  which 
appeared  remote  and  were  distant  from  each  other,  and  say,  The 
prophet  of  God  commands  you  to  approach  and  unite  together  that 
he  may  retire  behind  you.  The  trees  at  this  summons  immediately 
uprooted,  and  approached  each  other  with  the  eagerness  of  two 
friends  who  had  been  separated  for  years  and  were  in  the  last 
degree  impatient  to  meet.  The  trees  closed  together  like  lovers  in  a 
most  aiFectionate  embrace,  and  the  prophet  retired  behind  them. 
Those  hypocrites  had  the  impudence  to  follow  him,  but  to  whatever 
side  they  went  the  trees  presented  themselves  as  a  screen  in  that 
direction.  They  then  formed  a  ring  about  the  spot,  but  were  antici- 
pated in  the  movement  by  the  trees,  which  formed  a  hollow  cylinder 
around  the  prophet,  and  thus  effectually  protected  him  from  observa- 
tion on  all  sides.  On  rejoining  the  army  he  ordered  Zayd  to  remand 
the  trees  to  their  respective  positions,  which  they  flew  to  resume  as 
rapidly  as  a  man  would  flee  from  a  horseman  pursuing  him  sword  in 
hand.  Those  vulgar  scorners  now  remarked.  Although  the  trees 
screened  him,  let  us  go  and  examine  the  place  and  see  if  the  prophet 
is  in  a  certain  respect  like  ourselves.  But  their  wonder  was  excited 
when  they  did  not  find  a  trace  that  he  had  ever  visited  the  spot. 

The  fifth  miracle  was  as  follows :  A  very  celebrated  physician, 
named  Haris-bin-Kaldah,  of  the  tribe  of  Sakeef  visited  the  prophet, 
saying,  I  have  come  to  treat  you  for  insanity,  and  have  cured  many 
who  were  afflicted  with  that  malady.  You  behave  like  a  lunatic 
yourself,  returned  the  prophet ;  do  you  impute  insanity  to  me  ? 
What  have  I  done  that  savors  of  lunacy  ?  inquired  Haris.  Why, 
said  IMohammed,  you  charge  me  with  insanity  without  the  least  ex- 
amination or  proof,  which  is  certainly  not  indicative  of  a  sound  un- 
derstanding. But,  said  Haris,  I  am  convinced  you  are  a  liar  and 
insane,  by  the  fact  that  you  pretend  to  be  a  prophet  without  possess- 
ing any  qualification  to  exercise  that  office.  This  assertion,  rejoined 
Mohammed,  that  I  have  no  prophetical  power,  is  a  direct  evidence  of 
your  insanity,  inasmuch  as  you  have  not  asked  a  proof  of  the  truth 
of  my  claim  and  found  me  unable  to  produce  it.  Haris  assented, 
but  said,  I  now  demand,  in  evidence  of  your  pretensions,  that  you  call 
that  tree  to  you,  pointing  to  one  remarkably  deep-rooted.  If  the 
tree  obeys  your  summons,  I  shall  know  you  are  a  prophet  of  God, 
and  shall  acknowledge  you  as  such  ;  but  if  you  fail  in  performing  the 
miracle,  1  shall  then  know  you  are  insane. 

The  prophet  raised  his  blessed  hand,  signed  to  the  tree,  saying, 

*  Note  85. 


148  LIFE   AND    RELIGION  [CH. 

Come  here.  Immediately  the  tree  was  in  motion,  broke  away  the 
earth  around  its  roots,  advanced  to  Moliammed,  and  in  elegant  dic- 
tion said,  Behold,  I  have  come  to  thee,  0  prophet  of  God,  what  do 
you  command  me  to  do.  The  tree  being  ordered  to  bear  witness  to 
the  prophetical  office  of  Mohammed,  the  unity  of  God,  and  the  im- 
amate  of  Aly,  said  with  a  loud  voice,  I  testify  that  God  is  one,  and 
has  no  associate,  and  I  testify  that  thou,  0  Mohammed,  art  His  ser- 
vant and  apostle,  whom  He  has  sent  for  truth's  sake  to  gladden  His 
followers,  terrify  sinners,  and  by  divine  power  call  mankind  to  God. 
Thou  art  the  light  of  the  royal  road  of  religious  guidance.  I  testify 
that  Aly,  thy  cousin,  is  thy  brother  in  the  faitli,  whose  share  in  the 
religion  of  truth  exceeds  all  others ;  he  gives  confidence,  strength 
and  glory  to  your  cause,  conquers  your  enemies,  sustains  your  friends, 
and  is  the  gate  of  your  wisdom  among  your  sect.  His  friends  will 
inhabit  paradise,  and  his  enemies  be  consigned  to  hell.  Mohammed 
now  addressed  the  physician,  saying,  0  IKiris,  is  a  man  whose  pro- 
phetical claims  are  attended  by  such  miracles,  insane  ?  No,  re- 
plied Hiiris ;  and  I  testify  that  thou  art  the  apostle  of  the  Lord  of 
the  universe,  and  best  of  all  mankind. 

The  sixth  miracle  was  this  : — When  the  prophet  was  returning  to 
Medeenah  from  the  conquest  of  Khyber,  a  Yehoodee  woman  profess- 
ing the  faith  of  islam  brought  him  a  shoulder  of  a  lamb  which  had 
been  imbued  with  poison.  He  inquired  the  cause  of  her  making 
such  an  offering.  0  prophet  of  God,  she  replied,  my  father  and 
mother  be  your  sacrifice  !  when  you  marched  against  Khyber  I  was 
excessively  anxious  about  you,  knowing  the  strength  of  the  place  and 
the  heroism  of  its  inhabitants.  This  lamb  I  had  petted  and  brought 
up  like  a  child/  but  as  I  knew  you  to  be  fond  of  a  roasted  shoulder 
of  mutton,  I  vowed  that  if  God  preserved  you  in  your  hazardous 
enterprise,  I  would  sacrifice  the  dear  pet  for  you,  and  present  you 
the  shoulder.  Since  God  has  returned  you  in  safety  I  have  per- 
formed my  vow.  The  prophet  ordered  bread  to  be  brought,  and 
Burau-bin-Maghroor  and  Aly  were  present  to  partake  of  the  shoul- 
der. Burau,  waiting  for  no  ceremonies,  began  to  eat,  for  which  he 
was  reproved  by  Aly,  who  told  him  he  ought  not  to  take  precedence 
of  the  prophet.  Burau,  who  was  a  rude  Arab,  replied.  Perhaps 
you  think  the  prophet  grudges  me  a  morsel  of  food.  No,  said  Xly, 
but  due  respect  for  him  should  keep  you  and  me  and  all  other  crea- 
tures from  taking  precedence  of  him  in  any  thing.  I  have  no  idea 
he  is  stingy,  returned  Burau.  Far  from  that,  continued  iVly,  but 
we  are  ignorant  for  what  purpose  the  woman  brought  this  mutton. 
If  you  eat  at  the  command  of  the  prophet,  he  is  security  for  your 
safety  in  so  doing,  otherwise  you  take  the  whole  responsibility  on 
yourself. 

Meanwhile  Burau  continued  to  eat  with  avidity,  when  the  Most 
High  caused  the  shoulder  of  mutton  to  speak  in  elegant  style,  say- 


VIII.]  OP    MOHAMMED.  149 

ing,  0  prophet  of  God,  taste  me  not,  for  I  have  been  imbued  with 
poison.  Immediately  Burau  fell  into  convulsions  and  died.  The 
prophet  summoned  the  woman  and  demanded  why  she  had  done  this. 
She  replied,  You  have  slain  my  father,  uncle,  husband,  brother,  and 
son,  and  I  said  to  myself,  If  thou  art  a  king,  I  shall  be  revenged  ;  if 
thou  art  a  prophet,  the  promise  of  conquering  Mekkah  and  other 
places  will  be  realized,  and  God  will  protect  you  from  the  poison  I 
infused  into  this  shoulder  of  mutton  Mohammed  replied.  You  say 
truly,  God  protects  me  ;  and  triumph  not  at  the  death  of  Burau,  for 
the  Most  High  to  try  him  left  him  to  himself,  so  that  he  took  prece- 
dence of  the  prophet  of  God.  But,  verily,  had  he  eaten  at  my  com- 
mand, no  harm  had  then  befallen  him.  The  prophet  now  called  a 
number  of  worthy  Musulraans,  among  whom  were  Salman,  Abuzer, 
Mikdfid,  and  Amur,  with  the  commander  of  the  faithful,  and  plac- 
ing his  blessed  hand  on  the  shoulder,  breathed  upon  it  and  said,  In 
the  name  of  the  Lord  who  is  the  giver  of  health,  protection,  and  for- 
giveness, without  whose  permission  nothing  in  the  universe  can  do 
harm,  and  He  is  omniscient  overall !  adding,  Now  eat  in  the  name  of 
God  ;  himself  setting  the  example.  The  whole  party  ate  and  were 
satisfied  and  received  no  harm.  The  Yehoodee  woman  hereupon 
became  a  good  Musulman. 

The  imam  Zayn-ul-Aubideen  relates  on  the  authority  of  his  father 
and  grandfather  that  Mohammed  refused  to  perform  prayers  at  the 
funeral  of  Burau,  till  My,  who  happened  to  be  absent  at  the  hour, 
returned  and  prayed  that  God  would  forgive  what  the  rude  Arab 
had  said  to  him  in  jest.  After  the  funeral,  Mohammed  congratu- 
lated the  relatives  and  friends  of  Burau  on  his  happy  entrance  into 
paradise,  assuring  them  that  he  had  a  place  reaching  from  the  first 
heaven  to  the  seventh,  that  the  Hoorees  welcomed  him  with  rapture, 
and  that  the  IMost  High  declared  if  Burau's  sins  had  exceeded  in 
number  the  sands,  particles  of  dust,  drops  of  rain,  leaves  of  trees, 
hairs  of  animals,  glances  of  their  eyes,  their  breathings,  motions  and 
stops,  all  would  have  been  pardoned  at  the  prayer  of  K\j.  Seek 
the  prayers  of  A^ly,  said  Mohammed,  and  beware  of  his  curse,  for 
every  one  he  curses  will  certainly  be  destroyed,  although  his  good 
deeds  equal  in  number  the  creatures  of  God. 

Seventh  miracle  :  One  day  a  trembling  shepherd  approached  the 
prophet,  who  said  to  his  companions,  before  the  man  came  up,  that  he 
had  a  wonderful  story  to  tell.  On  his  approaching,  Mohammeil  de- 
manded what  had  frightened  him.  The  shepherd  replied,  0  proph- 
et of  God,  wonderful  indeed  is  the  story  I  have  to  relate.  I  was 
pasturing  my  flock,  when  suddenly  a  wolf  made  an  attack  and  seized 
a  lamb,  but  I  hurled  stones  at  him  with  a  sling  so  successfully  that 
he  was  forced  to  drop  his  prey.  Immediately  he  attacked  the  flock 
again  on  another  side,  and  caught  a  sheep,  which  I  likewise  rescued 
with  my  sling.     This  was  repeated  four  times  on  diflferent  sides  of 


150  MFE  AND    RELIGION  [CH. 

the  flock.     In  the  fifth  onset  he  was  accompanied  by  his  female,  and 
as  he  was  about  to  seize  a  lamb,  I  again  repelled  him  with  my  sling. 
Directly  he  sat  down,  and  said.  Are  you  not  ashamed  to  stand  be- 
tween me  and  the  sustenance  God  has  appointed  for  me  ?  must  I  not 
eat  ?     It  is  strange  enough,  said  I,  that  a  dumb  wolf  should  use  hu- 
man language.     I  can  tell  you  something  more  wonderful  still,  re- 
plied the'wolf.     Mohammed,  the  apostle  of  the  Lord  of  the  universe, 
at  Medeenah,  tells  men  what  is  past  and  future,  and  the  Yehoodees, 
notwithstanding  they  know  by  their  sacred  books  that  he  is  the  tru- 
est of  the  true,  and  most  highly  exalted,  charge  him  with  falsehood 
and  reject  him.     He  cures  every  pain  ;  believe,  then,  shepherd,  in 
him,  and  become  his  follower  that  you  may  escape  the  terrible  wrath 
of  God.     Hereupon  I  said  to  the  wolf,  I  am  astonished  at  what  you 
say,  and  am  indeed  ashamed  to  keep  you  any  longer  from  my  flock  ; 
take  any  sheep  you  please.     Render  praise  to  God,  said  the  wolf, 
that  you  are  suitably  affected  by  divine  miracles,  and  ready  to  obey 
His  commands.     But  he  is  desperately  malignant  who  sees  the  mir- 
acles wrought  by  Mohammed  in  behalf  of  Sly  and  still  opposes  him. 
Is  such  a  thing  possible  ?  exclaimed  the  shepherd.     Yes,  said  the 
wolf,  they  not  only  oppose  him,  but  will  ere  long  slay  him  and  his 
sons,  and  take  his  wives  captives  ;  and  notwithstanding  these  infamous 
deeds,  will  yet  claim  to  be  true  MusulmCms,  than  which  nothing  can  be 
more  wonderful.     For  this  reason  the  Most  High  has  ordained  that  we 
wolves  should  rend  them  in  the  fire  of  hell,  and  has  made  it  a  pleas- 
ure for  us  to  torment  them,  their  agony  contributing  to  our  joy. 
On  this,  said  the  shepherd,  I  exclaimed.  Wallah  !*_  were  it  not  that 
some  of  these  sheep  are  a  trust  committed  to  me,  verily  I  would  leave 
them  and  go  and  see  that  prophet.     Servant  of  God,  said  the  wolf, 
go  and  wait  on  Mohammed,  and  leave  me  to  pasture  your  sheep. 
How  can  I  have  any  confidence  in  your  keeping  them  safe  ?  said  I. 
He  replied.  The  same  Lord  that  caused  me  to  speak  for  your  reli- 
gious guidance,  will  enable  me  to  take  good  care  of  them  ;  do  you 
not  believe  in  Mohammed,  and  are  you  not  his  follower,  receiving 
all  he  says  respecting  his  brother  Aly  'I     Goj  I  will  be  shepherd  ^  in 
your  place,  and  the  Most  High  and  his  angels  will  protect  me,  be- 
cause I  am  in  the  service  of  a  friend  of  My  the  friend  of  God.     I 
now  committed  my  sheep  to  the  two  wolves,  and  came  in  all  haste 
to  pay  you  my  respects,  0  prophet  of  God. 

Mohammed  glanced  his  eye  over  his  companions,  and  saw  that 
some  of  them  rejoiced  to  acknowledge  the  shepherd's  testimony,^  and 
some  frowned,  as  if  to  charge  him  with  falsehood.  The  hypocritical 
scorners  said  among  themselves.  There  is  a  collusion  between  Mo- 
hammed and  this  man  in  order  to  deceive  women  and  children  with 
a  pretended  miracle.     By  divine  communication  the  prophet  under- 

*  Note  86. 


VIII.]  OF    MOHAMMED.  151 

stood  their  whisperings,  and  smiling  said,  If  you  doubt  the  story  of 
this  shepherd,  I  know  he  has  told  the  truth.  And  be  is  certain  of 
the  same  who  was  with  me  in  the  world  of  spirits  at  the  exalted  em- 
pyrean of  the  omnipotent  God,  who  will  be  with  me  at  the  rivers  of 
life  in  the  eternal  world,  and  will  aid  me  in  drawing  the  mind  of  men 
toward  paradise.  His  light  was  transmitted  with  mine  through  pure 
progenitors,  he  is  partner  in  all  the  excellencies  conferred  on  me, 
namely,  Xly-bin-Abutalib,  the  first  to  embrace  islam,  with  whose  aid 
I  fear  not  the  opposition  of  all  others  ;  and  were  all  the  inhabitants 
of  earth  and  heaven  to  become  infidels,  verily,  God  by  him  would 
sustain  the  true  faith.  But  now,  ye  doubters  and  hypocrites,  let  us 
visit  this  shepherd's  flock,  and  after  seeing  the  wolves  take  care  of 
the  sheep,  the  truth  of  his  statements  will  be  evident. 

On  coming  to  the  place  they  saw  those  beasts  of  prey  walking 
around  the  flock  and  protecting  it  on  every  side.  Now,  said  the 
prophet  to  those  who  attended  him,  do  you  wish  for  proof  that  these 
wolves  actually  spake  of  me  ?  An  afiirmative  answer  being  given, 
the  prophet  ordered  the  people  to  surround  him  so  as  quite  to  conceal 
him  from  the  wolves,  and  then  commanded  the  shepherd  to  demand 
of  the  animals  if  the  Mohammed  they  had  celebrated  was  in  that  com- 
pany. Immediately  the  wolves  pushed  through  the  ring,  and  forcing 
their  way  to  Mohammed  said,  As-salam  alayka  !  0  prophet  of  the 
Lord  of  the  universe,  and  best  of  creatures  !  Rubbing  their  faces  in 
the  dust  before  him,  they  said,  We  call  mankind  to  you,  informed 
this  shepherd  of  you  and  sent  him  to  your  presence.  The  prophet 
then  turned  to  the  sceptics  and  said.  No  cavil  now  remains  to  infi- 
dels and  hypocrites ;  you  must  be  convinced  that  the  testimony  of 
the  shepherd  respecting  me  was  true  ;  and  to  prove  that  tlie  declara- 
tions concerning  Aly  were  likewise  true,  surround  him,  and  the  wolves 
shall  point  him  out  and  repeat  their  testimony  in  his  favor  ;  which  was 
immediately  done,  the  wolves  putting  their  faces  in  the  dust  before 
him  and  saluting  him  as  the  mine  of  benevolence  and  generosity,  the 
province  of  understanding,  celebrated  in  the  same  sacred  books  with 
Mohammed,  and  declaring  that  God  would  bestow  happiness  on  his 
friends,  and  send  his  enemies  to  perdition ;  so  that  if  a  man  were  to 
pile  up  good  works  till  they  reached  the  empyrean,  and  still  harbor- 
ed an  atom  of  enmity  to  Aly,  his  only  reward  from  God  would  be 
that  of  vengeance. 

The  companions  of  the  prophet  were  greatly  amazed  at  all  this, 
and  said,  It  is  strange  that  even  wild  beasts  thus  love  and  revere 
Aly.  Mohammed  replied.  If  you  wonder  at  this,  what  would  be 
your  feelings  were  you  to  know  in  what  estimation  iVly  is  held  in 
heaven  !  Verily,  at  Sidret-ul-Muntaha,  I  saw  his  image  wliich 
God  had  placed  there  to  gratify  the  burning  desire  of  the  angels  to 
behold  him,  and  the  angels  humbled  themselves  and  bowed  before 
the  image  more  reverently  than  these  wolves  have  done  to  Aly  him- 


152  LIFE   AND    RELIGION  [CH. 

self.  Gorl  has  sworn  by  his  own  holy  nature,  that  whoever  humbles 
himself  before  Aly  to  the  degree  of  a  hair's  breadth,  thereby  exalts 
his  rank  in  paradise  a  hundred  thousand  years'  journey. 

Eighth  miracle  :  When  the  prophet  first  came  to  Medeenah,  while 
discoursing  to  the  people  in  the  mesjid,  he  used  to  lean^  his  back 
against  a  date-tree  post.  His  companions  at  length  said  to  him, 
The  assembly  is  large,  and  all  are  anxious  to  see  you  while  you  are 
delivering  public  addresses  ;  if  you  grant  permission  we  will  make  a 
member*liaving  several  steps,  which  you  may  ascend  for  the  purpose 
of  preaching,  and  from  which  all  the  people  may  see  you.  Leave 
being  givenfthe  member  was  made,  and  the  next  Friday,  when  the 
prophet  came  to  deliver  his  discourse,  he  passed  the  post  and  ascend- 
ed the  place  prepared  for  him.  At  this  separation  from  the  sayyid 
of  the  prophets,  the  date-post  began  to  wail  like  a  mother  over  her 
dead  son,  and  to  moan  like  a  woman  exhausted  in  travail.  At  this 
lamentation  the  people  in  the  mesjid  raised  loud  cries  and  exclama- 
tions. The  kind  and  mercifal  prophet  descended  from  the  member 
and  went  to  the  post,  embraced  it  and  soothed  it,  saying  that  he 
did  not  pass  it  slighting  its  affectionate  veneration  for  him,  but  for 
the  greater  edification  of  the  servants  of  God. 

The  post  being  tranquillized,  Mohammed  returned  to  the  member 
and  said,  Ye  Musulmans,  this  post  bewails  separation  from  the 
prophet  of  God,  but  among  you  are  those  so  hard-hearted  and  indif- 
ferent as  to  care  nothing  whether  they  are  near  him  or  far  from  him. 
Had  I  not  embraced  the  post,  it  never  would  have  ceased  its  wail- 
ings  till  the  judgment  day ;  and  some  there  truly  are  who  in  like 
manner  grieve  at  separation  from  the  prophet  and  Aly.  And  more 
ardent  still  are  the  feelings  of  the  inhabitants  of  paradise  towards 
Mohammed  and  his  family,  and  their  eagerness  for  the  destruction 
of  those  who  are  enemies  to  me  and  my  house.  The  Most  High 
causes  the  dwellers  in  paradise  to  know  that  the  sheeahs  are  in  the 
hands  of  their  enemies,  from  whom  they  suffer  the  greatest  afflic- 
tions, and  against  whom  they  practise  religious  dissimulation,  and 
are  patient  under  their  calamities.  The  inhabitants  of  that  l)lessed 
abode  then  exercise  patience  likewise,  and  are  cheered  with  the  pros- 
pect that  the  sheeahs  will  ere  long  arrive  among  them. 

Ninth  miracle  :  When  the  prophet  y)roclaimed  the  faith  of  islam 
in  Medeenah,  the  enmity  of  Al)dullah-bin-Aby  was  raised  to  such  a 
pitch  that  he  attempted  to  assasinate  Mohammed  in  the  following 
mj^nner  : — He  had  a  well  in  the  court  of  his  house,  in  which  he  plant- 
ed poisoned  spears  and  daggers,  and  covering  it  with  a  carpet, 
invited  Mohammed  to  an  entertainment.  In  order  to  despatch  the 
commander  of  the  faithful  at  the  same  time,  he  stationed  a  party 
with  drawn  swords  in  his  house,  directing  them  to  rush  out  and  slay 

*  A  pulpit— Note  87. 


VIII.]  0¥    MOHAMMED.  153 

K\y  as  soon  as  Mohammed  fell  into  the  well.  To  make  this  object 
more  sure,  he  poisoned  all  the  dishes  to  be  served  up  at  the  feast,  so 
that  if  one  part  of  his  plot  failed,  another  might  succeed.  Of  all  this 
the  propliet  was  forewarned  by  Jibraeel,  and  was  further  commanded 
by  the  Most  High  to  sit  wherever  his  treacherous  host  requested 
him,  and  eat  whatever  was  set  before  him.  Accordingly  he  was 
seated  on  the  fatal  carpet,  but  what  was  the  astonishment  of  Abdullah 
to  see  it  remain  as  firm  as  if  laid  upon  a  rock.  The  poisoned  viands 
were  now  set  before  the  guests,  when  Mohammed  directed  K\y  to 
say  grace,  which  he  did  in  the  following  manner :  In  the  name  of 
God  the  giver  of  health  ;  in  the  name  of  God  the  all-sufficient,  and 
in  the  name  of  God  the  forgiver;  in  the  name  of  that  Lord  without 
whose  permission  nothing  is  injurious,  or  can  inflict  pain  on  earth  or 
in  heaven  !  He  hears  and  knows  all  things  !  The  whole  party  then 
ate  till  they  were  satisfied ;  after  which,  perfectly  uninjured,  they 
returned  home. 

Abdullah  now  declared  that  a  mistake  must  have  been  made,  and 
that  the  food  had  not  been  imbued  with  poison.  Accordingly  he 
seated  his  peculiar  friends  in '  the  place  of  his  departed  guests,  and 
they  consumed  the  remainder pf  the  feast.  The  daughter  of  Abdul- 
lah, who  had  made  most  of  the  arrangements  for  the  intended 
murder,  having  observed  that  the  carpet  sustained  their  guest,  came 
and  sat  down  on  it ;  and  according  to  the  proverb.  Whoever  digs  a 
pit  for  his  brother  falls  into  it,  down  she  went  into  the  well,  thereby 
taking  a  very  short  road  to  hell.  Great  wailing  now  arose,  for  the 
company  present  had  been  invited  to  the  nuptials  of  that  young 
woman,  which  were  immediately  to  have  taken  place.  Abdullah 
charged  his  household  not  to  report  that  his  daughter  had  fallen  into 
the  well,  lest  public  disgrace  should  be  added  to  his  private  calamity. 
All  his  friends  that  partook  of  his  feast  died  of  the  poison.  The 
prophet  afterwards  inquired  of  him  what  had  occasioned  the  death 
of  his  daughter  and  friends.  Abdullah  replied  that  the  girl  fell  from 
the  roof  of  the  house,  and  his  guests  died  of  a  surfeit.  God  knows 
best,  said  Mohammed,  what  was  the  cause  of  their  death. 

Tenth  miracle  :  After  the  flight  to  Medeenah,  when  the  prophet 
was  sitting  one  day  among  his  followers,  he  said,  I  want  a  dish  made 
of  flour,  honey  and  butter.  And  I,  said  the  commander  of  the 
faithful,  want  the  same  the  prophet  does.  What  do  you  want  ?  said 
Mohammed  to  Abubekr.  The  side  of  a  roasted  lamb,  said  he. 
Omar  and  Osmfin  expressed  a  wish  for  the  breast  of  a  roasted  lamb. 
Wliat  believer  is  there,  said  Mohammed,  who  will  give  us  an  enter- 
tainment to-day,  and  provide  what  the  prophet  and  his  companions 
desire  ?  Abdullah-bin- Aby  said  in  heart.  Now  I  may  be  able  to 
accomplish  my  purpose ;  and  accordingly  he  rose  and  promised  to 
give  the  entertainment.  Having  imbued  his  pudding  and  lamb 
with  a  great  quantity  of  poison,  he  returned  and  declared  the  feast 


154  LIFE   AND   RELIGION  [CH. 

was  ready.  Who  shall  accompany  me?  demanded  the  prophet. 
The  man  replied,  Let  S.ly  and  Salman  and  Mikdad  and  Abuzer 
and  Amfir  come  with  you.  Mohammed  signed  to  Abubekr,  Omar, 
Osmfin  and  Talhah,  saying,  IMay  not  these  come  ?  No  ;  said  Abdul- 
lah, for  he  did  not  wish  to  injure  them,  as  they  were  his  confederates. 
I  will  not  go  myself,  continued  Mohammed,  unless  this  whole  com- 
pany of  ]Muhrijerees  *  and  Ansurees  accompany  me.  0  prophet  of 
God,  exclaimed  Abdullah,  what  I  have  prepared  is  not  more  than 
sufficient  for  five  persons.  The  Most  High,  said  Mohammed,  sent 
Hazret  Eesfi  a  table  on  which  were  a  few  fish  and  circular  cakes  of 
bread,  which  God  blessed  to  that  degree  that  four  thousand  seven 
hundred  persons  ate  of  that  small  provision  and  were  satisfied.  You 
can  do  as  you  please,  rejoined  Abdullah. 

The  prophet  then  made  proclamation  to  the  Muhajerees  and  An- 
sarees,  seven  thousand  eight  hundred  of  whom  repaired  with  him 
to  the  house  of  Abdullah.  I  am  perplexed  what  to  do,  said  the  curse 
to  some  of  his  companions.  I  wish  to  kill  Mohammed  and  a  few  of 
his  particular  friends,  but  it  is  far  from  my  desire  to  occasion  the 
death  of  the  whole  company.  He  finally  directed  the  hypocrites  to 
wear  arms,  and  when  Mohammed  should  die  of  the  poison,  and  his 
friends  attempt  to  avenge  his  death,  to  kill  them  at  once.  When  the 
multitude  arrived  at  the  house,  Abdullah  introduced  the  prophet  to  a 
small  room,  saying,  Do  you  and  Xly  and  Salman  and  Mikdad  and 
Amar  seat  yourselves  here,  and  let  the  rest  of  the  people  occupy  the 
other  rooms,  the  court-yard  and  street,  and  as  soon  as  one  company 
bave  eaten  let  them  give  place  to  another.  He  who  is  able  to  multiply  a 
small  provision,  said  Mohammed,  can  expand  a  little  room  into  a  wide 
space.  Moliannned  then  called  in  the  whole  multitude,  who  came  and 
seated  themselves  in  concentric  circles  around  him.  Abdullah  was  not 
a  little  amazed  at  this,  but  the  prophet  ijiterrupted  his  wonder  by  order- 
ing him  to  bring  in  his  provisions.  0  prophet  of  God,  said  he,  please 
eat  first  yourself,  and  then  Aly,  and  then  your  chief  companions. 
The  JMost  High,  said  Mohammed,  makes  no  such  distinction  between 
me  and  A.ly.  He  created  us  one  light,  and  our  friends  and  enemies 
are  the  same,  likewise  our  joys  and  sorrows,  and  Xly  will  eat  when 
I  do.  Be  it  so,  replied  Abdullah,  adding  in  his  heart.  So  much  the 
better,  for  SAy  will  not  then  draw  his  sword  on  us  when  Mohammed 
dies. 

After  they  had  eaten  and  were  satisfied,  Mohammed  ordered 
Abdullah  to  place  the  food  in  the  middle  of  the  room  that  all  might 
eat.  How  can  they  reach  it  ?  said  the  hypocrite.  The  propliet  re- 
plied, The  same  Lord  who  enlarged  the  room  can  lengthen  their 
arms.  The  whole  multitude  accordingly  reached  forth  their  hands 
to  the  food,  ate  and  were  satisfied,  leaving  the  bones  of  the  lamb  on 

*  Note  88. 


VIII.]  OF    MOHAMMED.  155 

the  table.  Mohammed  then  spread  his  handkerchief  and  ordered 
A.\j  to  pour  the  remainder  of  the  pudding  on  it,  that  the  people 
might  partake  of  that  also,  which  they  did  till  they  were  satisfied, 
at  last  expressing  a  wish  that  they  had  a  draught  of  milk  after  their 
dinner.  Mohammed  replied,  Your  prophet  is  dearer  to  God  than 
Eesa ;  but  for  Him  the  Most  High  raised  the  dead,  and  He  will  do  it 
for  your  prophet.  He  then  spread  his  handkerchief  over  the  bones 
of  the  lamb  and  said,  0  Lord,  since  thou  hast  sent  a  blesssing  on 
this  animal,  and  satisfied  us  with  its  flesh,  bestow  another  favor  and 
supply  us  with  its  milk.  By  divine  power  flesh  was  restored  to  the 
bones  of  the  lamb,  it  moved,  arose,  and  its  udders  distended  with 
milk.  Bring  vessels,  said  the  propliet ;  and  all  they  brought  were 
filled,  and  the  whole  multitude  were  satisfied  with  the  milk  of  the 
lamb.  Now,  said  Mohammed,  were  it  not  that  I  fear  my  sect 
would  fall  into  error  and  worship  this  sheep,  as  the  Benee  Israeel  did 
the  calf,  verily  I  would  permit  it  to  live  and  crop  the  herbage  of  the 
field.  He  then  prayed,  and  the  restored  animal  was  reduced  again 
to  bare  bones.  The  people  then  left  that  hypocrite's  house,  con- 
versing in  astonishment  on  the  wonder  they  had  witnessed.  The 
prophet  himself  remarked,  From  what  has  here  been  manifested,  I 
have  been  led  to  think  how  the  Lord  of  the  universe  will  enlarge 
the  gardens  of  paradise  for  the  accommodation  of  the  sheeahs,  and 
multiply  their  blessings  in  the  paradise  of  Aden  and  of  Firdoos. 
Yerily,  to  one  of  our  sheeahs,  or  true  followers,  God  may  give  in 
paradise  so  much  exaltation,  so  many  palaces,  Hoorees,  and  good 
things,  that  the  earth  and  all  its  bounties  shall  be  in  compari- 
son but  as  a  sand  of  the  desert.  The  more  faith  a  believer  has,  the 
greater  will  be  his  reward,  and  the  more  good  he  does  to  his  breth- 
ren, the  more  extensive  will  be  his  dwelling  and  blessings  in  para- 
dise. Patience  under  oppression,  and  religious  dissimulation,  will 
secure  to  the  sheeahs  eternal  and  boundless  favors. 

Many  celestial  signs  and  miracles  of  different  kinds  were  mani- 
fested in  attestation  of  the  mission  of  Mohammed.  The  first  of 
these  is  his  cleaving  asunder  the  moon,  which  the  Most  Hio-h  has  de- 
clared in  the  illustrious  Korfin,  "  The  hour  of  judgment  ap- 
proacheth  ;  and  the  moon  hath  been  split  in  sunder  ;  but  if  the  im- 
helievers  see  a  sign,  they  turn  aside  saying,  This  is  a  powerful 
charm."*  The  majority  of  both  sheeahs  and  sunnees  relate  that  this 
verse  was  communicated  when  the  Koraysh  demanded  a  miracle  of 
Mohammed,  who  signed  to  the  moon,  and  by  divine  power  it  was 
cleft  into  halves.  In  reference  to  this  sign,  the  imam  Jafer-e-Saduk 
informs  us  that  fourteen  hypocrites,  who  subsequently  attempted  to 
kill  the  prophet  at  the  hill  Akabah,  waited  upon  him  on  the  four- 
teenth night  of  the  month,  when  the  moon  was  full,  and  said.  Every 

*  Surah  54  : 1,  2. 


156  LIFE   AND    RELIGION  [CH. 

prophet  has  had  a  miracle  to  attest  his  divine  mission,  and  to-night 
we  demand  of  you  an  illustrious  miracle.  Name  it,  said  ^Nlohara- 
med,  that  I  may  perform  it.  If  you  are  in  favor  with  the  ]Most 
High,  they  replied,  command  the  moon  to  be  divided  in  halves. 
Instantly  Jibiaeel  announced  to  Mohammed  a  salutation  from  the 
Lord,  and  that  all  things  were  subjected  to  his  command.  The 
prophet  then  raised  his  head  toward  heaven,  saying,  Moon,*  part  in 
twain  ;  which  was  immediately  done.  The  prophet  prostrated  him- 
self in  thankso-ivino;  to  God,  and  his  followers  did  the  same.  On 
arising,  he  was  asked  to  restore  the  moon  to  its  former  state,  which 
was  forthwith  accomplished.  His  visitors  then  said,  Let  one  side  of 
he  moon  be  cloven,  and  the  other  side  remain  in  its  natural  state.  At 
his  command  this  likewise  was  done.  His  adversaries  now  said, 
We  have  friends  coming  from  Sham  and  Yemen  ;  if  they  shall  have 
seen  to  night  what  we  have  witnessed,  we  will  believe  ;  if  they  re- 
port nothing  of  these  signs,  then  we  shall  know  that  you  have  impos- 
ed on  us  by  sorcery.  At  this  conclusion,  the  Most  High  sent  down 
the  verse  quoted  above.  Various  witnesses  declare  that  this  mir- 
acle was  manifested  at  Mekkah,  and  that  the  travellers  referred  to  by 
the  Koraysh  declared  they  saw  the  same  prodigies  which  appeared 
to  the  visitors  of  Mohammed.  Ibn-Masood  swore  that  the  parts  of 
the  moon  separated  so  far  that  he  saw  Pdount  Hura  between  them. 

Another  tradition  says  that  Abujahl  declared  the  whole  affair  was 
magic,  but  that  they  would  inquire  in  surrounding  places  and  ascer- 
tain if  any  change  was  observed  in  the  moon  on  that  night,  and 
finding  that  the  appearances  at  Mekkah  were  seen  everywhere,  all  the 
infidels  agreed  that  it  was  sorcery.  Another  tradition  in  reference 
to  this  same  subject  declares  that  the  prophet  was  sitting  by  the  rock 
of  Ismaeel,  when  the  sceptics  visited  him,  and  said,  We  know  that  a 
sorcerer  can  do  nothing  in  heaven,  therefore  show  us  a  miracle  from 
thence.  He  then  asked  if  he  should  show  them  a  miracle  in  the  full 
moon.  They  replied  in  the  affirmative.  With  his  miracle-work- 
ing finger  he  then  signed  to  the  moon,  and  it  was  sundered  in  twain  ; 
one  half  fell  on  the  roof  of  the  Kabah,  and  the  other  half  on  3Iount 
Abukubays.  On  requesting  him  to  reunite  the  parts,  it  was  in- 
stantly done,  upon  which  they  said  to  one  another,  Let  us  be  gone, 
Mohammed's  magic  acts  in  heaven  and  earth. 

The  second  celestial  miracle  of  IMohammed  was  his  bringing  back 
the  sun  after  that  luminary  had  set.  Sheeah  and  sunnee  ulemas 
agree  that  on  a  certain  occasion  the  prophet  had  sent  Aly  away  on 
business,  and  he  did  not  return  till  the  hour  for  afternoon  prayers 
had  passed.  When  Xly  came  back  the  prophet  laid  his  head  in  his 
lap,  and  in  that  state  received  a  divine  communication,  which  was 
not  ended  until  the  sun  was  setting.     He  then  inquired  of  Aly  if 

*  Note  89. 


VIII.]  OF   MOHAMMED.  157 

he  had  performed  prayers.  No,  said  he,  I  could  not  lay  aside 
your  blessed  head  for  any  purpose.  Mohammed  then  prayed,  0 
Lord,  Xly  was  employed  for  thee  and  thy  prophet,  therefore 
bring  back  the  sun  for  him  to  perform  prayers.  Immediately 
the  sun  returned  several  degrees  above  the  horizon,  and  again  shone 
on  the  earth. 

The  day  after  the  prophet's  ascent  to  heaven  he  announced  that 
he  had  seen  the  Koraysh  kafilah  at  such  a  stage,  and  that  it  would  ar- 
rive on  the  following  Wednesday.  That  day,  however,  drew  towards 
a  close  and  the  kafilah  did  not  appear,  and  Mohammed's  enemies 
were  in  high  expectation  of  convicting  him  of  falsehood.  But  the 
Most  High  at  the  prophet's  prayer  caused  the  sun  to  linger  an  hour 
longer  than  usual  above  the  horizon,  in  which  time  the  kafilah  arriv- 
ed and  Mohammed's  verity  was  proved. 

The  third  celestial  sign  was  the  falling  of  stars  and  innumerable 
meteors  at  the  prophet's  birth,  and  the  prohibition  of  evil  spirits  from 
ascending  the  heavens. 

The  fourth  miracle  of  this  class  was  restraining  rain  for  seven  years 
from  the  tribe  of  Muzr,  at  the  imprecation  of  the  prophet.  A  dread- 
ful famine  was  the  consequence  of  this  judgment.  To  this  may  be 
added  the  great  rain  at  Medeenah,  which  in  a  time  of  extreme  drought 
was  sent  in  answer  to  his  prayer. 

The  fifth  miracle  was  the  cloud  that  overshadowed  him  before  and 
after  his  assumption  of  the  prophetical  ofiice,  full  accounts  of  which 
tave  already  been  given. 

Sixth  :  A  table  was  sent  down  to  him  laden  with  viands  and  fruits 
of  paradise,  of  which  none  but  himself,  Xly,  Fatimah,  Hasan,  and 
Husayn  were  permitted  to  partake.  The  compiler  states  that  tradi- 
tions respecting  the  descent  of  the  table  from  heaven  are  very  numer- 
ous, an  account  of  which  will  be  given  in  the  histories  of  A.ly,  Fatimah 
and  their  two  sons. 

Seventh  :  It  is  related  on  the  authority  of  Anis,  that  the  prophet 
sent  a  summons  to  Faroun,  an  Arab,  to  embrace  the  faith,  which  he 
refused,  and  God  in  consequence  sent  a  cloud,  from  which  issued 
lightning  that  tore  away  his  skull,  on  which  this  verse  was  commu- 
nicated :  "  The  thunder  celebrateth  His  praise,  and  the  angels  also, 
for  fear  of  him.  He  sendeth  his  thunderbolts,  and  striketh  there- 
with whom  he  pleaseth,  while  they  dispute  concerning  God  ;  for  he 
is  mighty  in  power."* 

Eighth  :  In  the  commentary  of  the  imam  Hasan  Askeree,  it  is  re- 
lated that  the  prophet  said  to  Abujahl,  God  preserves  you  from  pun- 
ishment because  you  will  be  the  father  of  one,  even  Akramah,  who 
will  aid  the  Musulmans.  And  there  are  other  infidels  of  you  who 
will  believe,  or  from  whom  Musulmans  will  proceed,  on  which  ac- 

«  Surah  13  :  14. 


168  LIFE    AND    RELIGION  [CH. 

count  divine  vengeance  delays.  But  look  ye  now  toward  heaven. 
On  doing  so  they  beheld  its  gates  open  and  fire  coming  down  and 
impending  over  their  heads.  It  approached  so  near  that  their  shoul- 
ders were  scorched,  and  they  trembled  with  fear.  Be  not  alarmed, 
said  the  prophet,  for  it  will  not  burn  you  yet. 

Of  miracles  manifested  in  terrrestrial  objects  in  attestation  of  the 
divine  mission  of  Mohammed,  the  following  fifty  are  examples : 

1.  On  his  passing  the  gates  of  Mekkah  every  rock  and  tree  he 
passed  reverently  bowed  before  him,  and  saluted  him  prophet  of  God. 

2.  Date-trees  in  the  court  of  Abutfdib  bowed  their  heads,  so 
that  Mohammed,  when  a  child,  could  gather  fruit  from  the  highest 
branches. 

3.  In  the  wilderness  two  trees  left  their  positions  and  came  to- 
gether to  screen  the  prophet  on  a  certain  occasion. 

4.  A  date-post  in  his  mesjid  at  Medeenah  wailed  on  account  of 
his  leaving  it. 

5.  At  the  request  of  certain  Koraysh  chiefs,  who  demanded  a  mir- 
acle, he  called  a  tree  to  his  presence,  halved  it,  and  finally  restored 
it  to  its  original  state. 

6.  At  the  request  of  a  certain  man  who  asked  for  a  miracle,  he 
caused  two  trees  distant  from  each  other  to  unite,  and  then  sent  them 
to  their  respective  places. 

7.  At  the  desire  of  Abutrdib,  he  called  a  tree  to  him  which  pros- 
trated itself  before  him. 

8.  A  mountain  poured  forth  water  and  testified  to  the  prophetical 
office  of  Mohammed,  in  proof  of  his  assertion  that  the  rocks  were  less 
obdurate  than  the  hearts  of  the  people  around  him.  On  another  oc- 
casion, to  convince  some  unbelieving  Yehoodees,  he  summoned  a 
mountain  to  his  presence,  halved  it  by  a  horizontal  section,  and  put 
the  base  at  the  top,  all  by  his  command. 

9.  The  idol  Hubel  prostrated  itself  on  its  face  before  J^Iohammed, 
testifying  to  his  prophetical  office  and  to  the  imamate  of  Aly. 

10.  When  Abutalib  and  his  party  were  besieged  in  the  defile  by 
the  Koraysh,  at  the  prayer  of  Mohammed,  food  and  clothing  and 
every  thing  they  desired  was  supplied  from  paradise,  and  their  nar- 
row defile,  at  his  signal,  was  expanded  into  a  verdant,  flowery  and 
fruitful  plain  the  eye  could  not  measure. 

11.  The  prophet  put  a  stone  in  the  middle  of  a  road  to  turn  water 
from  his  field,  where  it  still  remains,  but  through  his  miraculous  in- 
fluence no  person  has  ever  struck  his  foot  against  it,  neither  has  it 
occasioned  any  harm  to  animals. 

12.  To  satisfy  a  claim  which  a  Yehoodee  had  on  a  Musulman  for 
a  date-orchard,  the  prophet  ordered  Aly  to  collect  as  many  seeds  as 
there  were  date-trees  in  the  bond.  He  put  the  seeds  into  his  bless- 
ed mouth  and  gave  them  to  Aly,  who  thrust  them  into  the  ground,  and 


VIII.]  OF   MOHAMMED.  159 

vegetation  followed  so  rapidly  that  the  orchard  was  no  sooner  plant- 
ed than  it  appeared  laden  with  the  various  kinds  of  dates,  yellow,  red, 
white  and  black.  This  miraculous  orchard  was  delivered  to  the  Ye- 
hoodee,  and  his  claim  on  the  Musulman  cancelled.  This  miracle  re- 
sembles one  which  will  be  related  in  the  history  of  Salman.* 

13.  As  Mohammed  and  K\y  were  once  walking  in  a  date-orchard 
the  trees  said  one  to  another,  This  is  the  prophet  of  God,  and  he  who 
accompanies  him  is  his  successor. 

14.  In  the  expedition  of  Ahzab  a  great  mound  of  earth,  that  had 
been  thrown  up  from  a  trench,  was  removed  by  invisible  hands,  at- 
tended with  voices  and  odes- 

15.  The  prophet  leaned  his  back  against  a  dry  tree,  which  imme- 
diately became  verdant  and  produced  fruit. 

16.  Encamping  at  Hejftih  the  prophet  sat  down  under  a  tree  of 
small  shadow,  but  being  grieved  for  his  companions  exposed  to  the 
beams  of  the  sun,  by  divine  power  he  caused  the  tree  to  grow  and 
overshadow  them  all,  on  which  occasion  this  verse  was  communica- 
ted :  "Dost  thou  not  consider  the  loorhs  of  thy  Lord,  how  he  stretch- 
eth  forth  the  shadow  before  sunrise  ?  If  he  had  pleased,  he  would 
have  made  it  immovable  |/brever."t 

17.  The  Koraysh  had  placed  three  hundred  and  sixty  idols  in  the 
Kabah,  all  of  which  fell  in  adoration  at  the  communication  of  the 
verse,  "  God  hath  born  witness  that  there  is  no  God  but  He."j 

18.  Once  in  circuiting  the  Kabah  the  prophet  omitted  to  put  his 
hand  on  the  west  corner,  which  immediately  exclaimed.  Am  not  I  a 
corner  of  the  Kabah  ?  why  do  you  not  put  your  blessed  hand  on  me  ? 
He  then  returned  and  said.  Peace  be  to  thee,  I  will  not  abandon  thee. 

19.  On  a  certain  occasion  he  entered  a  date-orchard,  and  each  tree 
besought  him  to  take  of  its  fruit,  bending  down  its  branches  that  he 
might  do  so. 

20.  To  convince  an  Arab  of  his  divine  mission,  he  called  a  cluster 
of  dates  from  the  tree,  and  then  remanded  it  to  its  original  position. 

21.  A  notorious  infidel  and  famous  wrestler,  named  Rukfinah, 
of  the  Benee  Hashim,  as  he  was  pasturing  sheep  one  day  in  a  wady, 
met  the  prophet  alone,  and  said.  Were  it  not  for  the  relationship 
between  us,  my  first  salutation  would  have  been  to  kill  you,  the 
reviler  of  our  gods.  Can  your  God  dehver  you  from  me  V  Let  us 
wrestle  ;  if  you  throw  me,  I  will  give  you  ten  sheep.  Mohammed 
raised  him  up  and  dashed  him  to  the  ground.  This  was  not  your 
own  feat,  said  Rukanah,  your  God  did  it  for  you.  But  not  satisfied 
with  this,  he  twice  again  staked  ten  sheep  and  was  thrown.     The 

*  See  ch.  xx.,  H  42. 

t  Surah  25  :  47.     Dost  thou  see  how  thy  Lord  has  extended  and  widened 
the  shade  ?    If  He  pleases  He  makes  it  abiding. — Persian  versioti. 
+  Surah  3:  16. 


160  LIFE   AND   RELIGION  [CB. 

prophet,  however,  refused  the  thirty  sheep  he  had  won,  and  invited 
Kukrinah  to  become  a  Musuhiian,  and  called  a  tree  to  him  to  con- 
vince the  infidel,  but  all  in  vain. 

22.  On  a  certain  expedition,  Mohammed  and  his  army  came  to 
a  mountain  impassable  for  horses.  At  his  prayer  the  mountain  sunk 
into  the  earth,  was  broken  to  pieces  and  a  way  opened. 

23.  The  commander  of  the  faithful  relates  that  Mohammed  sent 
him  to  regulate  affairs  in  Yemen,  ordering  him  on  ascending  the 
summit  of  Afoek,  to  proclaim  with  a  loud  voice,  0  trees,  clods  and 
dust,  the  prophet  of  God  sends  you  his  salutation.  On  ascending 
Afcek,  I  beheld  the  people  of  Yemen  with  drawn  swords  ready  to 
attack  me.  I  proclaimed  the  salutation  as  I  was  commanded,  when 
the  objects  addressed,  with  one  voice  cried,  Peace  be  to  Mohammed, 
the  apostle  of  God,  and  to  thee.  This  so  terrified  the  Yemenees,  that 
their  knees  smote  together,  and  casting  down  their  weapons  they 
yielded  me  the  most  implicit  obedience. 

24.  The  castle  of  Benee  Kareezah,  which  the  prophet  besieged, 
was  surrounded  with  date-orchards,  to  which  he  signed,  saying,  Ke- 
move  to  a  distance,  and  they  obeyed. 

25.  Mohammed  said  there  was  a  rock  in  Mekkah  which  saluted 
him  before  his  assumption  of  the  prophetical  office. 

26.  Mohammed  gave  a  pebble  to  Aly,  which  immediately  said, 
There  is  none  but  God. 

27.  A  Yehoodee  came  and  said  to  Mohammed,  Where  is  your 
Lord?  The  prophet  replied,  His  wisdom  and  power  are  in  every 
place,  but  He  has  no  locality.  What  is  His  condition  V  added  the 
inquirer.  Mohammed  said,  How  can  I  explain  His  mode  of  being, 
since  He  has  no  creature  qualities  ?  The  Yehoodee  concluded  by 
demanding  how  he  should  know  Mohammed  was  a  prophet.  Imme- 
diately rocks  and  every  thing  else  declared  Mohammed  the  prophet 
of  God,  on  which  the  Yehoodee  became  a  Musulman. 

28.  On  entering  a  certain  garden,  a  stone  on  the  mouth  of  a  well 
saluted  him,  and  besought  him  to  intercede  that  it  should  not  be 
numbered  among  the  stones  of  hell,  which  the  prophet  prayed  might 
not  be  done. 

29.  In  the  expedition  against  Taeef,  the  army  marched  through 
a  wilderness  in  which  were  many  lote-trees.  Sleep  having  overcome 
the  prophet,  his  camel  advanced  against  a  lote-tree,  which  parted  to 
open  him  a  way,  half  standing  on  one  side  of  his  path  and  half  on 
the  other,  where  it  still  remains  in  that  state,  and  is  called  the 
prophet's  lote-tree,  and  is  much  venerated.  People  bind  its  leaves 
on  their  sheep  and  camels  to  protect  them  from  harm.  This  is  a 
miracle  whose  traces  remain  to  this  day. 

30.  Soon  after  Mohammed's  assumption  of  the  prophetical  office, 
a  company  of  Arabs  having  assembled  to  worship  an  idol,  it  warned 
them  that  he  had  appeared,  calling  on  all  to  embrace  the  true  relig- 


VIII.]  OF    MOHAMMED.  161 

ion.     Upon  this  the  company  waited  on  him,  and  most  of  them 
believed. 

31.  Returning  on  a  dark  rainy  night  from  the  raesjid,  Mohammed 
met  an  acquaintance,  who  said  that  darkness  made  it  impracticable 
for  him  to  attend  prayers  in  the  mesjid.  The  prophet  had  the  stem 
of  a  date-cluster  in  his  hand,  and  gave  it  to  the  man,  saying,  This 
will  light  you  ten  nights,  which  proved  true.  He  further  warned 
the  man  that  a  demon  had  taken  possession  of  a  corner  in 
his  house,  whom  he  must  attack  sword  in  hand.  On  entering  his 
house  the  man  saw  a  black  object  in  a  corner,  which,  on  his  assault- 
ing it,  went  up  the  wall  and  disappeared. 

32.  Jibraeel,  on  visiting  the  prophet  one  day,  found  him  sad,  and 
inquiring  the  cause,  he  said  he  was  grieved  at  the  violence  and 
falsehood  of  infidels.  Shall  I  give  you  a  proof,  said  the  angel,  that 
God  has  subjected  all  things  to  you  V  Call  that  tree.  It  came,  and 
at  the  command  of  Mohammed  returned  to  its  place. 

33.  In  a  certain  journey,  Mohammed  said  to  an  Arab,  Shall  I 
show  you  something  good  ?  Yes,  said  he.  Then  say,  I  testify  that 
there  is  no  God  but  God,  and  Mohammed  is  the  prophet  of  God. 
Have  you  proof  of  this  ?  inquired  the  Arab.  Hereupon  a  tree  was 
summoned  to  come  and  testify  for  Mohammed,  which  it  did  and  then 
returned.  The  Arab  then  asked  if  he  should  adore  the  prophet. 
Mohammed  said,  None  is  worthy  to  be  adored  but  God ;  if  he,  the 
prophet,  had  allowed  any  to  adore  another,  it  should  have  been 
women  their  husbands.     The  Arab  became  a  Musulman. 

34.  To  convince  a  man  of  his  truth,  Mohammed  took  nine  peb- 
bles, which  in  his  hand  uttered  praises  to  God,  but  were  silent  when 
he  laid  them  on  the  ground. 

85.  Mohammed  prayed  one  morning  in  the  house  of  his  uncle 
Abbas,  and  when  he  concluded,  the  corners  and  walls  of  the  house 
responded.  Amen. 

36.  A  man  having  died,  his  friends  in  vain  attempted  to  dig  his 
grave,  as  their  spades  and  pickaxes  made  no  impression  on  the 
ground.  On  reporting  this  to  the  prophet,  he  went  with  them  to  the 
place,  saying,  The  deceased  was  an  amiable  man,  and  it  ought  not 
to  be  difficult  to  dig  his  grave.  He  then  sprinkled  a  cup  of  water  on 
the  spot,  after  which  their  implements  penetrated  as  into  soft  sand. 

87.  As  Mohammed  was  encamped  in  a  certain  place,  on  one  of 
his  expeditions  from  Medeenah,  Jibraeel  came  and  ordered  him  to 
mount,  and  presently  they  arrived  at  Fadak,  the  earth  having  been 
folded  like  a  garment,  thus  shortening  their  way.  The  people  of 
Fadak  hearing  the  sound  of  horses  approaching,  had  been  so  fright- 
ened that  they  fled  to  the  mountains,  after  locking  their  town  and 
giving  the  keys  to  an  old  woman  that  dwelt  outside.  From  her 
Jibraeel  took  the  keys,  and  after  they  had  entered  and  been  through 
12 


162  LIFE   AND   RELIGION  [CH. 

the  place,  the  angel  announced  to  Mohammed  that  (rod  gave  Fadak 
to  him.  This  verse  was  now  communicated  :  "  The  spoils  of  the 
inhabitants  of  the  towns  which  God  hath  granted  to  his  apostle  are 
due  unto  God  and  to  the  apostle,  and  him  who  is  of  kin  to  the  apos- 
tle.'"* On  returning  to  the  army  the  earth  was  contracted  in  the 
same  manner  it  had  been  before.  The  prophet  gave  the  village  to 
his  daughter  Fatimah,  and  to  her  heirs  in  perpetuity,  to  cancel  the 
dower  he  was  to  have  paid  her  mother.  The  people  of  Fadak 
agreed  to  pay  an  annual  revenue  of  twenty-four  thousand  deenurs, 
which  are  about  three  thousand  six  hundred  tomansf  of  our  time. 

38.  After  he  had  divided  the  spoils  won  at  Hunayn,  the  people 
Btill  continued  to  press  upon  him  for  more,  and  annoyed  him  so 
much  that  he  went  and  leaned  his  back  against  a  tree,  where  they 
pressed  upon  him  till  his  back  was  bruised  and  he  escaped  to 
another  place.  That  tree  derived  such  virtue  from  his  leaning 
against  it,  that  it  was  always  verdant  the  whole  year. 

39.  Certain  persons  dining  with  the  prophet,  heard  voices  from 
the  food  uttering  praise. 

40.  When  Mohammed  was  building  a  mesjid  at  Medeenah,  he 
summoned  a  tree  from  Mekkah,  which  came  and  testified  to  his  pro- 
phetical office. 

41.  Sending  Abdullah-bin-Tufayl  to  instruct  his  own  people  in 
the  faith,  the  prophet  gave  him  as  a  sign,  light  constantly  beaming 
from  the  end  of  his  whip,  by  which  light  he  introduced  his  people 
to  the  effulgence  of  islam.  Another  man  had  been  cautioned  by  the 
Koraysh  to  fill  his  ears  with  cotton  when  he  entered  the  Kabah, 
that  he  might  not  hear  the  preaching  of  Mohammed.  But  the  more 
cotton  he  thrust  into  his  ears,  the  plainer  he  heard  all  the  prophet 
said,  and  was  brought  by  the  miracle  to  become  a  Musulman. 

42.  As  the  army  were  digging  a  trench  at  Ahzab,  they  came  to  a 
rock  which  with  three  strokes  of  a  pickaxe  Mohammed  broke  to 
pieces,  every  stroke  eliciting  a  blaze  that  illumined  the  world. 

43.  At  the  battle  of  Badr,  Akashah  broke  his  sword,  upon  which 
Mohammed  gave  him  a  stick,  saying,  Fight  with  this.  The  stick 
was  transformed  into  a  sword  in  the  man's  hand,  and  he  ever  after 
fought  with  it. 

44.  At  the  battle  of  Ohod,  the  prophet  gave  a  stick  to  one  man, 
and  a  date-leaf  to  another,  both  of  which  were  transformed  to  fine 
cutting  swords. 

45.  At  the  conquest  of  Mekkah,  he  threw  a  handful  of  pebbles 
at  the  idols  there,  saying,  Truth  has  come  and  falsehood  is  put  away. 
Immediately  the  idols  fell  on  their  faces,  and  the  people  of  Mekkah 
said.  We  never  saw  a  more  powerful  magician  than  Mohammed. 

46.  A  bow  was  presented  to  Mohammed,  on  which  was  painted 

*  Surah  59  :  7.  t  See  Note  61. 


VIII.]  OF   MOHAMMED.  163 

the  figure  of  a  black  eagle.     On  putting  his  blessed  hand  on  the 
figure,  it  was  instantly  obliterated. 

47.  Amar-bin-Yaser  one  day  said  to  Mohammed,  There  is  a  doubt 
in  my  heart  respecting  your  prophetical  ofiice  ;  have  you  a  miracle 
"which  will  remove  that  doubt  ?  He  replied,  When  you  return  home, 
inquire  about  me  of  every  tree  and  stone  you  see.  On  following 
this  direction,  the  trees  and  stones  testified  that  Mohammed  was  the 
prophet  of  the  Lord. 

48.  In  the  commentary  of  the  imam  Hasan  Askeree,  it  is  related 
that  Mohammed  one  day  accosted  a  believer  and  asked  him  how  he 
found  his  heart  toward  his  brother  believers.  The  man  said  he 
regarded  them  as  his  own  soul ;  their  joys  and  sorrows  were  his  own. 
Thou  art  a  friend  of  God,  said  the  prophet,  shrink  not  at  the  calam- 
ities of  this  world,  and  although  you  possess  nothing,  you  will  become 
richer  than  all  others  by  pronouncing  benedictions  on  Mohammed, 
Aly,  and  their  sacred  family.  The  man  was  rejoiced  at  this  declar- 
ation, and  constantly  pronounced  benedictions  as  he  had  been 
directed.  One  day  Abubekr  and  Omar  met  him  in  the  bazar,  and 
said  to  one  another.  Let  us  joke  this  simpleton. 

There  has  been  a  brisk  trade,  and  large  profits  have  been  realized 
to-day,  said  Omar  to  the  man,  what  business  have  you  done  ?  I  have 
nothing  to  trade  with,  he  replied,  but  have  been  pronouncing  bless- 
ings on  Mohammed  and  his  family.  That  is  a  profitless  business, 
observed  Omar ;  when  you  go  home  you  will  find  hunger  spreading 
your  table  with  all  sorts  of  vexations  and  troubles,  and  the  angels 
that  bring  Mohammed  hunger  and  thirst  and  degradation,  will  be 
ready  to  serve  you.  The  man  swore  by  the  Most' High  that  it  was 
not  so,  but  that  Mohammed  was  the  prophet  of  God,  and  whoever 
believed  in  him  would  soon  enjoy  divine  blessings.  In  the  midst 
of  this  dispute,  a  fishmonger  passed,  having  a  tainted  and  very  offen- 
sive fish  in  his  hand.  Sell  your  fish  to  this  man,  said  the  hypocrites  ; 
on  which  the  fishmonger  said  to  the  believer,  Buy  the  fish,  for 
nobody  else  will.  I  have  no  money,  he  replied.  Buy  it,  said  the 
hypocrites,  and  the  prophet  of  God  will  pay  for  it.  The  honest 
Musulmfin  accordingly  took  the  fish,  and  the  fishmonger,  who  called 
on  the  prophet  for  his  pay,  was  ordered  a  dirhem,  with  which  he 
joyfully  returned,  saying,  This  is  several  times  the  value  of  the  fish. 
The  believer  now  opened  his  fish  and  found  two  precious  stones  in 
it,  worth  two  hundred  thousand  dirhems.  The  hypocrites,  Abubekr 
and  Omar,  were  excessively  vexed  at  the  Musulman's  good  fortune, 
and  went  to  the  fishmonger  and  told  him  what  had  been  found,  add- 
ing, You  sold  the  fish  only,  not  the  jewels,  therefore  come  and 
claim  them  as  your  property. 

The  fishmonger  was  not  slow  in  asserting  his  claim,  which  the 
Musulman  yielded,  but  the  former  no  sooner  took  the  precious  stones 
in  his  hand  than  they  became  two  scorpions  and  stung  him.     Ho 


1G4  LIFE   AND   RELIGION  [CH. 

yelled  and  threw  them  from  him.  Abuhelvr  and  Omar  remarked, 
This  is  not  strange,  considering  the  sorcery  of  Mohammed.  Mean- 
while the  Musulnifm  found  two  more  valuable  stones  in  the  fish, 
which  the  hypocrites  urged  the  fishmonger  to  take,  hut  on  his  at- 
tempting to  do  so  the  gems  were  transformed  into  two  serpents, 
which  attacked  the  man  furiously  and  stung  him.  He  yelled  and 
said  to  the  IVIusulmun,  Take  these  things  yourself,  I  do  not  want 
them.  The  believer  therefore  took  the  serpents  and  scorpions,  which, 
by  the  miraculous  power  of  the  prophet,  were  restored  to  precious 
gems.  Abubekr  and  Omar  observed,  We  never  saw  a  more  perfect 
magician  than  Mohammed.  Enemies  of  God,  retorted  the  Musul- 
man,  if  this  is  magic  then  paradise  and  hell  are  magic  also.  Believe 
in  God,  who  has  bestowed  great  favors  on  you  and  manifested  His 
miracles  before  your  eyes.  The  Musulman  then  brought  the  jewels 
to  the  prophet,  and  afterwards  sold  them  to  some  foreign  merchants 
at  Medeenah  for  four  hundred  thousand  dirhems. 

Mohammed  said  to  the  man,  This  good  fortune  God  has  given 
you  because  you  honor  me.  His  prophet,  and  Aly,  my  brother.  Do 
you  wish  me  to  tell  you  of  a  profitable  trade  in  which  you  may  invest 
this  capital?  Yes,  replied  the  believer.  Mohammed  replied,  Lay 
it  out  then  for  trees  in  paradise,  by  dividing  it  among  your  brethren 
of  the  faith,  of  whom  some  are  your  equals  in  religion,  some  your 
inferiors,  and  others  your  superiors.  Every  particle  of  beneficence 
you  bestow  upon  them  insures  you  a  reward  a  thousand  times  greater 
than  the  mountains  Abukubays,  Ohod,  Soor  and  Shayr.  For  this 
benevolence  on  your  part,  God  will  bestow  on  you  golden  palaces  in 
paradise,  having  turrets  of  ruby  and  emerald.  A  man  now  arose  in 
the  assembly,  inquiring  what  would  be  the  reward  of  one  like  him, 
who  had  nothing  to  give.  The  prophet  replied,  A  high  rank  in 
paradise  will  be  conferred  on  you  for  your  love  of  me  and  my  family, 
and  your  hatred  of  my  enemies. 

49.  It  is  related  that  when  Mohammed  fled  to  Medeenah,  the 
infidels  of  Mekkah  sent  a  horseman  in  pursuit.  On  overtaking  him 
the  feet  of  the  pursuer's  horse  sunk  into  the  ground  at  the  prayer  of 
the  prophet.  He  then  implored  Mohammed  to  pray  that  he  might 
be  delivered,  which  was  no  sooner  done  than  he  again  attempted  to 
attack  the  prophet.  This  was  repeated  three  times,  after  which  the 
horseman  besought  an  assurance  of  safety  for  himself,  and  returned. 

50.  The  prophet,  after  sucking  a  date-stone,  thrust  it  into  the 
earth  and  it  immediately  vegetated. 

Miracles  manifested  in  children  and  animals  in  attestation  of  Mo- 
hammed's divine  mission. 

1.  An  idolatress  who  had  often  reviled  the  prophet,  passed  him 
one  day  with  an  infant  on  her  shoulder,  two  months  old.  By  divine 
power  the  boy  saluted  him  prophet  of  God,  to  the  amazement  of 


Viri.]  OF    MOHAMMED.  165 

his  idolatrous  mother.  On  being  questioned  by  Mohammed,  the 
child  said  that  the  Lord  of  the  universe  had  taught  him  who  he,  the 
prophet,  was. 

2.  Respectable  traditions  declare  that  on  the  farther  side  of  Yemen 
is  a  wady  called  Barahoot,  whose  only  animals  are  owls  and  black 
serpents.  In  that  wady  is  a  well,  named  Balahoot,  to  which  souls  of 
infidels  and  idolaters  are  brought  every  evening  and  made  to  drink 
of  the  ichor  of  hell.  Beyond  that  wudy  are  several  clans  called 
Zerah,  among  whom,  after  Mohammed  had  assumed  the  prophetical 
office,  a  calf  struck  his  tail  on  the  ground,  sajnng  with  a  loud  voice, 
A  man  has  arisen  in  Mekkah,  who  summons  the  people  to  testify 
there  is  no  God  but  God.  The  people  of  Zerah  now  fitted  out  a 
vessel,  which  they  manned  with  seven  persons,  and  which,  without 
any  care  on  the  part  of  the  master,  arrived  at  the  port  of  Jeddah. 
The  men  then  travelled  to  Mekkah  and  waited  on  the  prophet,  who 
told  them  they  had  been  warned  by  a  calf.  After  explaining  the 
faith  to  them  he  sent  them  home,  accompanied  by  a  man  of  the  Benee 
Hashira  to  instruct  their  tribe. 

3.  A  boy  was  so  late  in  beginning  to  speak  that  it  was  thought  he 
was  dumb.  He  was  brought  to  Mohammed,  who  demanded.  Who 
am  I  ?  The  prophet  of  God,  replied  the  boy.  After  this  he  enjoy- 
ed the  faculty  of  speech. 

4.  A  man  came  to  the  prophet  and  said,  If  you  will  expel  a  mon- 
strous serpent  that  infests  our  wady,  and  restore  a  dry  and  decayed 
date-tree  there  to  verdure  and  fruitfulness,  we  will  believe  on  thee  ; 
all  which  Mohammed  performed. 

5.  A  child  yet  in  swathing-clothes  was  brought  to  Mohammed, 
who  demanded.  Who  am  I?  The  prophet  of  God,  replied  the 
infant  boy. 

6.  When  Mohammed  fled  to  the  cave,  the  Most  High  sent  a 
spider,  which  spun  a  web  over  the  entrance,  and  a  pair  of  doves,  which 
built  a  nest  there,  so  that  when  the  Koraysh  traced  the  prophet  to 
the  cave  and  saw  the  spider's  web  and  doves'  nest,  they  said,  If  a 
person  had  entered  this  cave  last  night,  the  web  would  have  been 
torn  away,  and  the  doves  would  not  have  settled  here  ;  therefore 
they  returned  without  searching  the  cave.  On  this  account  the 
prophet  forbid  killing  spiders  and  making  game  of  the  sacred  dove, 
and  by  divine  authority  ordained  a  particular  atonement  to  be  made 
for  killing  one  of  them. 

7.  The  prophet  on  a  certain  occasion  retired  to  a  distance,  and 
having  there  performed  his  ablutions,  as  he  was  about  to  draw  on 
his  boot,  a  bird,  which  from  its  color  is  called  greencoat,  snatched 
the  boot  up  into  the  air,  and  on  throwing  it  down  a  black  serpent 
issued  from  it.  For  this  reason,  killing  the  greencoat  was  prohibited. 
On  this  occasion  the  prophet  offered  the  prayer,  O  Lord,  I  trust  in 
thee  to  defend  me  from  that  which  crawleth,  that  which  goelh  on 


166  LIFE   AND    RELIGION  [CH. 

two  legs,  that  which  goeth  on  four  legs,  and  every  other  thing  harm- 
ful. 

8.  The  eighth  miracle  respects  a  wolf's  attacking  a  shepherd's 
flock  and  afterwards  directing  the  man  to  Mohammed. 

9.  Certain  Yehoodees  having  bought  poison  at  a  great  price,  de- 
livered it  to  a  woman  of  their  nation,  named  Abdah,  offering  a  large 
reward  if  she  would  contrive  to  administer  it  to  Mohammed,  who, 
they  declared,  was  destroying  their  religion.  She  accordingly  im- 
bued a  baked  sheep  with  the  poison,  assembled  the  chiefs  of  the 
Yehoodees  at  her  house,  and  then  waited  on  Mohammed,  saying,  I 
am  your  neighbor,  and  neighborly  courtesies  are  obligatory.  The 
chiefs  are  my  guests  to-day,  and  I  beg  that  you  and  your  compan- 
ions would  adorn  my  dwelling  with  your  presence.  Accordingly  he 
visited  the  woman  with  several  of  his  companions  who  had  fled  after 
him  to  Medeenah.  When  he  entered  the  house,  the  Yehoodees 
rose,  leaned  on  their  staffs,  and  held  their  noses,  saying  to  Moham- 
med, it  was  a  rule  with  them  that  when  a  prophet  came  to  their 
houses  they  should  stand  in  his  presence,  and  hold  their  mouths,  lest 
he  should  be  disgusted  with  their  breath.  The  wretches  lied,  and 
only  did  this  through  fear  of  inhaling  the  effluvia  of  the  poison. 
The  sheep  was  no  sooner  produced  than  the  shoulder  warned  Mo- 
hammed that  it  had  been  imbued  with  poison. 

10.  A  camel  being  claimed  by  two  Arabs  in  the  presence  ofthe 
prophet,  the  animal  testified  to  which  of  them  it  belonged. 

11.  Mohammed  on  a  certain  occasion  passed  a  gazelle  which  had 
been  bound  to  a  tent-rope.  By  divine  power  she  spake  and  said, 
0  prophet  of  God,  I  am  the  dam  of  two  young  ones  that  are  thirsty 
while  my  udders  are  full  of  milk ;  liberate  me  that  I  may  go  and 
nurse  my  young,  and  then  I  will  return  to  my  bonds,  which  she  did. 
The  man  who  had  caught  the  gazelle  was  an  unbeliever,  but  this 
miracle  converted  him  to  the  faith,  and  he  set  the  animal  free. 
Another  tradition  says  that  when  the  gazelle,  after  being  liberated 
by  the  prophet,  went  and  told  her  young  what  had  passed,  they 
refused  to  suck  till  they  had  waited  on  him.  They  came  and  rubbed 
their  faces  on  his  feet,  and  after  they  were  freed  by  the  hunter,  who 
was  a  Yehoodee,  Mohammed  put  chains  on  their  necks,  as  a  sign  that 
it  was  not  lawful  to  hunt  and  take  them.  A  mesjid  was  erected  on 
that  spot  in  commemoration  of  these  events. 

12.  One  day  a  camel  came  and  prostrated  itself  before  the  proph- 
et, and  put  its  head  on  the  ground.  Omar  observed.  This  camel 
has  prostrated  itself  in  adoration  of  you  ;  we  are  more  worthy  to 
adore  you  than  this  animal.  The  prophet  replied.  Your  adoration 
must  be  paid  to  God.  If  I  had  commanded  one  person  to  adore 
another,  verily  I  would  have  ordered  women  to  adore  their  husbands. 
He  then  summoned  the  owner  of  the  camel,  and  said  to  him.  The 
animal  complains  that  you  wish  to  kill  it,  after  it  has  served  you  its 


VIII.]  OF    MOHAMMED.  167 

whole  Jife,  and  become  old,  blind,  lean,  and  weak.  It  is  true,  said 
the  man  ;  we  have  guests  and  I  wish  to  slaughter  the  creature.  At 
the  order  of  the  prophet  the  man  agreed  not  to  kill  the  camel. 

13.  A  camel  complained  to  the  prophet  that  it  was  worked  very 
hard  and  had  little  to  eat.  He  called  the  owner,  who  acknowledged 
the  fact  and  promised  to  improve  the  animal's  condition. 

14.  Wolves  complained  to  the  prophet  of  hunger.  He  called 
the  shepherds  and  directed  them  to  set  apart  a  portion  of  their  flocks 
for  those  beasts  of  prey.  The  shepherds,  however,  were  too  miserly 
to  do  it,  wherefore  he  allowed  the  wolves  to  seize  the  sheep,  whereas 
if  a  portion  had  been  allotted,  they  never  would  have  taken  more 
than  their  allowance  to  the  judgment  day. 

15.  At  Akabah,*  where  the  hpyocrites  attempted  to  kill  the 
prophet,  by  frightening  his  camel  to  cast  him,  she  swore  that  if  they 
cut  her  to  pieces  she  would  not  stir  a  foot  out  of  the  road. 

16.  On  his  entering  a  garden,  several  sheep  fell  in  adoration  before 
the  prophet.  Abubekr  said,  shall  we  also  adore  thee?  No,  he  re- 
plied, it  is  not  lawful  to  adore  any  but  God. 

17.  A  camel  testified  before  the  prophet  that  her  master  had  not 
stolen  her,  as  another  Arab  alleged. 

18.  An  ass  taken  by  Mohammed  at  Khyber,  testified  that  he 
was  the  sixtieth  in  lineal  descent  of  a  race  on  none  of  which  any  but 
a  prophet  had  ridden. 

19.  The  prophet  was  requested  to  mark  some  sheep.  At  his 
touch  their  ears  became  white,  which  mark  distinguishes  their  off- 
spring to  this  day. 

20.  One  day  an  Arab  came  and  said.  Who  is  this?  The 
prophet  of  God,  they  replied.  By  Lat  and  Uzzy,  replied  the  man 
addressing  Mohammed,  you  are  my  greatest  enemy,  and  were  it  not 
that  my  people  would  call  me  precipitate,  I  would  immediately  kill 
you.  Believe,  said  the  prophet.  The  Arab  threw  a  green  lizard 
out  of  his  sleeve,  and  said,  I  will  not  believe  till  this  lizard  does. 
Immediately  the  reptile  in  elegant  Arabic  exclaimed,  0  ornament 
of  all  to  be  assembled  at  the  judgment,  thou  wilt  lead  the  pure  to 
paradise.  Whom  do  you  worship  ?  said  the  prophet.  The  lizard 
answered,  That  God  who  rules  over  all,  is  omniscient,  and  has  made 
fire  the  instrument  of  his  punishment.  Who  am  I  'i  continued  Mo- 
hammed. The  creature  replied.  Thou  art  the  apostle  of  the  Lord 
of  the  universe,  and  the  seal  of  the  prophets :  happy  he  who  ac- 
knowledges thee,  and  hopeless  he  that  denies  thee.  There  can  be  no 
clearer  evidence  than  this,  said  the  Arab,  and  although  I  came  here 
your  bitterest  enemy,  I  now  hold  you  dearer  than  my  life,  my  father 
or  mother.  He  then  repeated  the  creed,  became  a  Musulman,  and 
returning  to  the  tribe  of  Benee  Saleem,   to  which  he  belonged, 

*  See  ch.  xvii.,  U  41. 


I€&  LIFE   AND    RELIGION  [CH. 

brought  more  than  a  thousand  of  them  to  embrace  the  faith.  His 
name  was  Sad-bin-Maaz,  and  the  prophet  made  him  emeer  of  his 
tribe. 

21.  A  camel  that  had  become  so  mad  and  ferocious  that  no  one 
could  approach  it,  prostrated  itself  before  the  prophet,  who  drew  his 
blessed  hand  over  the  animal's  head,  and  binding  it  with  a  rope  re- 
stored it  perfectly  submissive  to  its  master. 

22.  A  camel  persisted  in  following  the  prophet,  beseeching  him 
to  buy  it,  complaining  that  its  master  ill-treated  it.  Mohammed 
bought  the  animal  and  gave  it  to  Aly,  who  fought  the  battle  of  Su- 
fayn,  mounted  on  it. 

23.  Sad-bin-Abadah  one  night  entertained  the  prophet  and  Aly, 
a»d  as  they  had  fasted  during  the  day,  Mohammed  said  to  him,  We 
have  breakfasted  with  you  and  the  angels  have  pronounced  blessings 
upon  you.  On  leaving.  Sad  entreated  the  prophet  to  ride  his  ass, 
which  was  a  very  bad  traveller,  but  Mohammed  had  no  sooner 
mounted  than  it  became  so  fleet  that  no  other  quadruped  could  over- 
take it. 

24.  It  is  related  by  both  sheeahs  and  sunnees  that  Safeenah,  a 
freedman  of  the  prophet,  was  sent  on  a  certain  maritime  expedition, 
and  was  shipwrecked.  My  comrades  and  the  goods  were  all  lost, 
said  Safeenah,  but  I  lashed  myself  to  a  plank,  and  was  borne  by  the 
waves  to  a  mountain  in  the  midst  of  the  sea.  On  attempting  to  get 
ashore,  a  receding  wave  swept  me  away  and  carried  me  out  to  sea. 
Again  I  was  hurried  to  the  mountain,  and  again  washed  away.  This 
was  repeated  several  times,  till  at  last  I  succeeded  in  reaching  shore, 
and  rendered  hearty  thanks  to  God  for  the  deliverance.  As  I  was 
wandering  in  amazement  along  the  beach,  suddenly  a  lion  leaped 
from  his  covert  to  seize  me,  and  I  quite  despaired  of  escape,  but 
said,  0  Lord,  I  am  thy  servant,  and  the  freedman  of  thy  prophet ; 
having  saved  me  from  the  sea,  wilt  thou  now  leave  me  to  be  destroy- 
ed by  the  lion  V  It  then  fell  into  my  heart  to  say,  0  beast  of  prey,  I 
am  Safeenah,  the  agent  of  the  apostle  of  God ;  respect  me  for  his 
sake.  On  my  oath,  I  had  no  sooner  said  this  than  he  ceased  roaring, 
came  to  me  like  a  cat,  and  rubbed  himself  first  against  my  right 
leg,  then  against  my  left,  and  looking  in  my  face,  lay  down,  signing  to 
me  to  mount  him,  which  I  did  and  was  carried  with  the  utmost  fleet- 
ness  to  an  island  where  trees,  fruit  and  good  water  abounded.  He 
now  signified  that  I  should  dismount,  and  he  stood  by  while  I 
quenched  my  thirst,  allayed  my  hunger,  and  gathered  some  leaves 
for  a  partial  covering  to  my  body.  Of  other  leaves  I  made  a  basket, 
which  I  filled  with  fruit.  I  dipped  a  garment  which  I  still  retained 
in  water,  so  that  if  thirsty  in  the  expedition  I  was  about  to 
make,  I  might  wring  the  garment  for  a  beverage.  When  I  had  fin- 
ished these  preparations,  the  lion  lay  down  and  made  a  signal  for 
me  to  mount,  after  which  he  carried  me  by  another  route  to  the  sea- 


VIII.]  OF    3I0nAMMED.  169 

shore.  Here  I  saw  a  vessel  at  sea,  and  swinging  my  garment  the 
signal  was  observed,  and  the  vessel  stood  in  toward  the  shore.  On 
approaching  and  seeing  me  mounted  on  a  lion,  they  were  amazed, 
repeated  the  creed,  and  demanded  if  I  were  a  Jin  or  a  human  being. 
I  replied  that  I  was  Safeenah,  an  agent  of  the  prophet,  for  whose 
sake  the  lion  was  so  obsequious  to  me.  At  the  name  of  Mohammed, 
they  lowered  their  sail,  cast  anchor,  and  sent  two  men  in  a  boat 
with  clothes  for  me.  I  dismounted  and  dressed,  the  lion  attentively 
observing  my  motions.  One  of  the  men  said,  Let  me  carry  you  on 
board  the  boat ;  a  lion  should  not  be  more  attentive  to  the  friends  of 
the  prophet  than  his  own  sect.  Before  going  aboard  I  took  leave  of 
the  lion,  saying,  May  God  reward  thee  for  the  prophet's  sake.  Verily, 
at  this,  tears  ilowed  from  his  eyes,  and  he  steadfastly  watched  me 
till  I  had  boarded  the  vessel  and  it  was  lost  to  his  siglit. 

25.  The  camel  of  Amar-bin-Yaser — may  God  accept  him  !  — 
failing  on  a  journey,  the  prophet  took  some  water  in  his  mouth  and 
threw  it  on  the  camel,  which  immediately  recovered  strength  and  be- 
came as  fleet  as  the  camel  of  Mohammed  himself.  To  this  act  of 
kindness  the  prophet  added  one  of  generosity,  for,  offering  to  pur- 
chase the  camel,  Amar  begged  him  to  accept  it  as  a  present.  No, 
said  he,  you  must  sell  me  the  animal  at  its  value.  He  then  engaged 
to  give  one  hundred  dirhems  for  the  camel,  and  on  entering  Medee- 
nah  ordered  Anis  to  pay  the  money,  and  likewise  restore  the  camel 
to  Amar. 

26.  The  prophet  cursed  Atabah,  the  son  of  Abulaheb,  saying, 
May  God  send  a  beast  of  prey  upon  you.  Some  time  after,  Atabah, 
having  waylaid  Mohammed,  was  caught  in  his  own  ambush  by  a 
lion  that  brought  him  to  the  presence  of  the  prophet,  saying.  This 
is  Atabah,  the  son  of  Abulaheb ;  he  came  from  Mekkah  to  murder 
you.     The  lion  then  tore  him  to  pieces,  but  ate  none  of  his  flesh. 

27.  It  is  related  on  the  authority  of  Salman  that  an  Arab  one 
day  came  to  the  prophet,  and  demanded,  as  a  condition  of  his  believ- 
ing, that  Mohammed  should  tell  what  the  Arab's  camel  had  con- 
ceived. The  prophet  turned  to  Xly,  ordering  him  to  answer  the 
Arab's  inquiry.  Aly  took  the  bridle,  and  putting  his  hand  on  the 
breast  of  the  animal,  prayed,  in  the  name  of  Mohammed  and  his  fam- 
ily, that  God  would  cause  the  camel  to  speak  and  solve  the  question 
that  had  been  proposed.  Immediately  the  camel  detailed  the  par- 
ticulars of  a  crime  that  caused  the  Arab  hastily  to  inquire  which  of 
the  two  personages  before  him  was  the  prophet ;  and  being  informed, 
he  repeated  the  creed  and  became  a  Musulman.  He  then  besought 
the  prophet  to  pray  that  the  effects  and  ignominy  of  his  sin  might  be 
removed,  wliich  was  done.     The  faith  of  the  Arab  proved  sincere. 

28.  Abuzer  said  that  when  in  the  capacity  of  a  sheplierd,  as  he 
was  performing  prayers  one  day,  a  wolf  attacked  his  flock  and  carried 
oflf  a  lamb.     This  did  not  interrupt  my  devotions,  continued  Abu- 


170  I'lFE   AND   BELTGION  [CH. 

zer,  and  immediately  I  saw  a  lion  approach  and  take  the  lamb  from 
the  wolf  and  return  it  to  the  flock.  The  lion,  moreover,  cried  to  me 
saying,  Keep  your  heart  on  your  prayers ;  God  has  made  me  the 
protector  of  your  sheep.  After  I  had  finished  prayers,  the  lion  bade 
me  go  and  assure  Mohammed  that  the  Most  High  esteems  the  friends 
and  those  who  observe  the  rules  of  the  prophet. 

29.  On  a  festival  day  the  prophet  made  an  address  to  the  people, 
and  earnestly  invited  them  to  embrace  the  truth.  At  the  conclusion 
of  his  discourse,  a  certain  man  said,  O  prophet  of  God,  I  give  this 
camel  to  the  poor.  On  looking  at  the  animal  Mohammed  ordered 
that  she  should  be  purchased  from  the  poor  for  himself.  At  night, 
on  being  brought  to  his  house,  the  camel  saluted  him,  and  said  she 
once  fled  from  her  master  and  wandered  in  the  wilderness  where 
vegetables  and  animals  pointed  her  out  as  belonging  to  Mohammed. 
What  was  your  master's  name  ?  said  the  prophet.  She  replied  it 
was  Ghazba.  Mohammed  gave  her  the  same  name.  At  his  de- 
parture from  this  world  Ghazba  came  and  said  to  the  prophet,  To 
whom  will  you  now  deliver  me  ?  God  grant  thee  a  blessing  !  he 
replied  ;  I  give  thee  to  my  daughter  FAtimah,  who  will  ride  thee  in 
this  world  and  the  next.*  After  the  prophet's  death,  one  night  Ghaz- 
ba came  to  her  mistress  Fatimah  and  said,  The  peace  of  God  be 
upon  thee,  0  daughter  of  the  prophet  of  God  !  my  departure  is  near, 
water  and  herbage  are  no  longer  pleasant  to  me  since  the  death  of 
the  prophet.  Three  days  after  the  death  of  Mohammed  this  favorite 
camel  arrived  at  the  enjoyments  of  paradise,  leaving  the  troubles  of 
this  world,  to  delight  herself  in  the  pleasures  of  futurity. 

30.  A  mad  and  very  dangerous  camel  was  tamed  and  bridled  by 
the  prophet  and  delivered  to  his  master. 

31.  In  the  commentary  of  the  imam  Hasan  Askeree,  it  is  related 
that  ten  Yehoodees  came  to  wrangle  with  the  prophet,  but  before  he 
had  time  to  answer  their  cavils,  an  Arab  appeared  with  a  bag  slung 
over  his  shoulder  on  the  end  of  his  staff.  Mobammed,  said  the 
Arab,  answer  my  question.  These  people  came  before  you,  replied 
the  prophet,  and  will  you  not  allow  me  first  to  answer  them  ?  1  am 
a  stranger,  rejoined  the  man,  and  they  belong  to  this  city.  ^  Besides, 
they  are  people  of  the  book,  and  are  your  partners  in  religion,  and 
there  may  be  collusion  between  you  to  deceive  me.  Nothing  sliort 
of  a  manifest  miracle  will  convince  me  that  you  are  a  prophet.  Mo- 
hammed called  for  Aly,  on  whose  appearance  the  Arab  said.  Why 
have  you  summoned  this  man  ?  my  business  is  with  you.  But,  said 
the  prophet,  you  required  an  explanation  of  me,  and  Aly  is  the  mas- 
ter of  explanation  and  knowledge.  I  am  the  city  and  he  is  the  gate  of 
knowledge.  Whoever  wants  wisdom  must  enter  by  the  gate  ;  and  he 
added  in°a  loud  voice,  Ye  servants  of  God,  let  him  who  pleases  look 

*  Note  90. 


VIII.]  OP   MOHAMMED.  171 

to  Adam  and  his  glory,  to  Shays  and  his  wisdom,  to  Idrees  and  his  no- 
bleness, to  Nooh  and  his  thanksgiving  and  devotion,  to  Ibraheem  and 
his  fidelity  and  friendship,  to  Moosa  and  his  hostility  to  the  enemies  of 
God,  to  Eesa  and  His  love  and  familiarity  with  every  believer,  and 
then  let  him  look  to  Aly-bin-Abutfilib.  These  words  increased  the 
faith  of  the  true  believers,  and  also  the  envy  and  enmity  of  the  ad- 
versaries of  islam. 

You  do  well,  said  the  Arab,  to  extol  your  cousin,  since  his  honor 
is  your  own.  I  reject  his  testimony  in  your  favor,  and  will  not 
believe  except  on  the  evidence  of  one  free  from  all  doubt.  And 
who  shall  that  be  ?  inquired  the  prophet.  This  lizard  in  my  bag, 
rejoined  the  Arab.  Take  it  out,  then,  continued  Mohammed,  that 
it  may  testify  to  my  prophetical  office,  and  to  the  excellence  of  my 
brother  Aly.  I  have  been  at  much  trouble  to  catch  the  creature, 
said  the  Arab,  and  I  fear  if  I  take  it  out  of  the  bag  it  will  escape. 
It  will  not  escape,  said  the  prophet,  and  if  it  does  after  this  assur- 
ance, that  will  be  enough  to  satisfy  you  that  my  pretensions  are  false. 
It  will  testify  to  my  truth,  after  which  you  must  liberate  it,  and  I  will 
give  you  in  exchange  a  better  possession.  The  Arab  produced  the 
animal  and  laid  it  on  the  ground.  It  stood  before  the  prophet,  rub- 
bed the  sides  of  its  face  in  the  dust,  then  raised  its  head  and  by 
divine  power  said,  I  testify  to  the  unity  of  God,  who  hath  no  asso- 
ciate, and  that  Mohammed  is  His  servant  and  apostle  and  chosen, 
the  best  of  the  prophets,  the  most  perfect  of  all  creatures,  the  seal 
of  the  prophets,  and  the  leader  of  believers  to  paradise.  I  bear  wit- 
ness that  thy  brother  Aly-bin-Abutalib,  is  exalted  as  you  have 
described  him  ;  verily,  his  friends  will  be  illustrious  in  paradise,  and 
his  enemies  perpetually  doomed  to  hell.  The  Arab  wept,  and  said, 
I  also  bear  witness  to  the  same  that  this  creature  has  done,  for  I  must 
needs  believe  now.  Then  addressing  the  Yehoodees,  he  said,  Woe 
to  you  1  what  further  miracle  do  you  want '?  if  you  do  not  believe  at 
so  signal  a  proof,  you  will  surely  be  destroyed.  Hereupon  they 
believed,  observing.  Your  lizard  has  conferred  a  great  favor  on  us. 

Now,  said  Mohammed,  liberate  this  creature  that  has  believed  in 
God,  the  prophet,  and  his  brother;  it  is  not  proper  such  an  animal 
should  be  a  prisoner.  Let  it  be  emeer  of  its  own  species  ;  free  it  and 
God  will  give  you  something  better  than  it.  0  prophet  of  God, 
said  the  lizard,  let  me  ransom  myself.  What  can  you  give  ?  inquir- 
ed the  Arab.  Go  to  the  hole  where  you  caught  me,  rejoined  tlie  liz- 
ard, and  you  will  there  find  ten  thousand  ashrafees,  and  eiglit  hun- 
dred thousand  dirhems.  Said  the  Arab,  All  present  have  under- 
stood the  direction,  and  as  they  are  vigorous  and  I  am  fatigued  and 
exhausted,  they  will  anticipate  me  and  secure  the  money.  No, 
added  the  creature,  God  has  appointed  that  money  for  you  as  my 
ransom,  and  will  permit  no  one  else  to  take  it.  The  Arab  proceeded 
leisurely  to  the  spot  indicated,  and  some  hypocrites  ran  before  him 


172  LIFE   AND    RELIGION  [CH. 

to  secure  the  treasure,  but  on  reaching  their  hands  to  the  hole,  a 
viper  stung  them  fatally.  When  the  Arab  came  up,  the  viper  said 
to  him,  God  appointed  me  to  guard  your  treasure,  and  it  was  for 
your  sake  I  destroyed  those  who  would  have  robbed  you  of  it.  The 
Arab  then  took  the  gold  out  of  the  hole,  but  was  unable  to  carry  it 
away.  Untie  the  cord  bound  around  your  waist,  said  the  viper,  and 
tie  one  end  to  the  two  bags,  and  the  other  end  to  my  tail,  and  I  will 
draw  them  to  your  house,  as  I  am  the  servant  and  guard  of  your 
property.  All  this  was  done,  and  the  viper  continued  to  guard  the 
treasure  till  the  Arab  had  invested  it  all  in  gardens  and  fields,  after 
which  the  viper  returned  to  its  hole. 

Miracles  respecting  Mohammed's  raising  the  dead,  talking  with 
them  ;  his  healing  the  sick,  and  certain  other  signs  manifested  by  him. 

At  the  siege  of  Khyber,  S.ly's  eyes  were  so  inflamed  that  he  could 
not  open  them,  and  the  pain  was  extreme.  The  prophet  put  some 
of  his  saliva  on  them,  and  they  were  healed  immediately.  At  his 
prayer  Xly  was  totally  exempted  from  the  inconveniences  of  heat 
and  cold. 

A  believer  hearing  the  prophet  say  that  he  had  not  tasted  flesh  for 
several  days,  went  home  and  told  his  wife  it  was  a  fortunate  day  for 
them,  as  they  could  now  relieve  the  prophet's  wants.  Accordingly 
the  man  slaughtered  his  goat,  the  only  animal  he  had,  and  having 
roasted  it  brought  it  to  Mohammed,  who  directed  that  the  flesh  should 
be  eaten,  but  none  of  the  bones  broken.  On  going  home  the  man 
found  the  same  goat  playing  about  his  house. 

The  prophet  talked  with  Xly's  mother  at  her  funeral. 

A  gazelle  having  been  killed  and  eaten,  Mohammed  ordered  the 
bones  to  be  laid  on  the  skin,  when  at  his  prayer  the  animal  was 
restored  to  its  living  condition  and  began  again  to  graze. 

A  man  who  had  lost  some  of  his  members  through  the  violence  of 
leprosy,  was  healed  by  bathing  with  water  in  which  the  prophet  had 
cast  some  saliva. 

One  day  a  man  came  to  the  prophet  and  said,  In  my  youthftil 
ignorance  I  returned  from  a  certain  journey,  and  finding  my 
daughter,  five  years  old,  decked  with  ornaments  and  running  about 
the  house,  I  led  her  to  such  a  wady,  where  I  exposed  her  to  perish. 
Come  and  show  me  the  place,  said  Mohammed.  A  party  went  with 
them,  and  on  arriving  at  the  wady,  the  prophet  having  inquired  the 
girl's  name,  repeated  it,  saying,  By  divine  power  return  to  life.  Im- 
mediately the  daughter  appeared,  saying,  Here  am  I,  prophet  of 
God.  He  answered.  Your  father  and  mother  have  become  Musul- 
mans,  if  you  wish  I  will  restore  you  to  them.  No,  she  replied,  I 
have  no  need  of  them ;  I  have  found  God  better  to  me  than  they  were. 
At  the  battle  of  Khyber  a  man  received  a  desperate  wound, 
Yfhich.  was  healed  by  the  prophet's  breathing  on  it  three  times. 


VIII.]  OF   MOHAMMED.  173 

Moliaramed,  visiting  the  sick  son  of  a  blind  old  woman,  found  the 
young  man  dead,  and  his  mother  offering  this  prayer :  0  Lord,  if 
thou  knowest  that  I  have  fled  to  thee  and  thy  prophet  in  the  hope 
that  thou  wouldst  help  me  in  every  trial,  then  do  not  lay  this  calam- 
ity upon  me.  Mohammed  removed  the  shroud  from  the  face  of  the 
dead,  and  the  young  man  was  immediately  restored  to  life,  rose  up 
and  ate  with  the  prophet. 

Once  when  Abutfilib  was  sick,  Mohammed  prayed  for  him,  and 
the  sick  man  instantly  became  well  and  sprang  up  as  if  released  from 
bonds. 

Aly  being  sick  prayed  that  if  his  death  were  near,  God  would 
make  it  easy  ;  if  distant,  that  He  would  remove  his  pain  or  give 
him  patience  to  endure  it.  Mohammed  prayed  that  he  might  be 
healed,  and  Aly  averred  he  never  suffered  that  pain  afterwards. 

In  a  certain  battle  a  man  who  had  his  foot  cut  off  was  healed  by 
Mohammed's  casting  some  saliva  on  the  stump,  to  which  he  reunited, 
in  a  perfect  manner,  the  amputated  member. 

A  woman  brought  her  little  boy  to  the  prophet,  saying  that  he  was 
possessed  by  Jins.  He  drew  his  hand  over  the  child's  breast  and 
prayed,  on  which  he  vomited  something  like  cream,  and  was  cured. 

The  hair  and  teeth  of  several  persons  were  preserved  to  them 
perfect  by  the  prayer  of  the  prophet. 

On  one  occasion  Mohammed  went  a  short  distance  from  his  com- 
panions and  appeared  to  shake  hands  and  talk  with  some  person, 
although  they  could  see  no  one.  On  his  returning  they  inquired  into 
the  matter,  and  he  said  he  had  met  Ismaeel,  the  angel  of  rain,  who 
had  promised  rain  on  such  a  month  and  day,  which  occurred  at  even- 
ing on  the  given  date. 

A  man  having  slaughtered  a  goat  with  the  intention  of  entertain- 
ing the  prophet,  directed  his  wife  to  boil  part  and  roast  part,  going 
himself  to  the  niesjid  to  invite  the  illustrious  guest.  The  man 
had  two  boys  who  had  seen  their  father  slaughter  the  goat.  One  of 
them  said  to  the  other.  Let  me  slaughter  you ;  and  instantly  killed 
him  with  a  knife.  Their  mother  coming  in  shrieked  with  horror 
and  agony  at  the  sight,  on  which  the  boy  that  had  killed  his  brother 
fled,  and  fell  out  of  a  chamber  window  and  perished  by  the  fall. 
The  poor  woman  secreted  her  two  dead  boys  and  prepared  the  food 
as  directed.  When  the  prophet  came  to  the  man's  house,  Jibraeel 
directed  him  to  order  the  man  to  present  his  sons.  Accordingly  he 
went  out  to  call  them,  but  their  mother  told  him  they  had  gone 
somewhere,  on  which  he  returned  and  said,  They  are  not  here. 
They  must  certainly  be  present,  said  Mohammed.  Their  father 
went  out  to  find  where  they  were,  when  his  wife  told  what  had  be- 
fallen them.  The  man  brought  his  dead  sons  before  the  prophet,  at 
whose  prayer  they  were  restored  to  life  and  lived  to  a  great  age. 


174  LIFE   AND    RELIGION  [CH. 

Sheeahs  and  sunnees  relate  that  when  the  padeshah-e-Frang* 
honored  the  letter  of  Mohammed,  and  the  prideshah-e-Ajemf  tore 
the  one  sent  to  him,  the  prophet  prayed  for  the  former,  but  cursed 
the  latter,  wherefore  the  emph-e  of  the  Frangees  endures,  while  that 
of  the  Ajemees  was  soon  after  destroyed,  and  its  people  subjected  to 
the  Musulmans. 

In  a  certain  journey  Mohammed  dropped  his  whip.  A  man  dis- 
mounted and  restored  it  to  him.  The  prophet,  looking  at  the  man, 
said,  May  God  grant  you  a  long  life  !  Consequently  the  man  lived  to 
the  age  of  three  hundred  and  twenty  years. 

It  is  related  that  a  Yehoodee  once  passed  the  prophet  and  said, 
As-sam-alayka — death  to  thee  !  to  which  Mohammed  replied,  Alay- 
ka — to  thee.  The  companions  observed  to  the  prophet.  He  said.  Des- 
truction to  thee.  But  I  returned  him  the  same  compliment,  replied 
Mohammed,  and  to-day  a  black  serpent  will  sting  his  back  and  kill 
him.  The  Yehoodee  went  his  way  to  the  wilderness,  and  having 
collected  a  quantity  of  fuel,  came  back,  on  which  the  companions 
said,  0  prophet  of  God,  he  has  returned  alive.  Mohammed  called 
the  man  and  said,  Lay  down  your  burden.  On  his  doing  so,  a 
black  serpent  appeared  in  the  bundle,  holding  a  stick  between  his 
teeth.  What  have  you  done  to-day  ?  inquired  the  prophet.  Noth- 
ing, replied  the  Yehoodee,  except,  having  two  round  and  dry  cakes 
of  bread,  I  ate  one  and  gave  the  other  to  a  poor  man.  Mohammed 
rejoined.  For  this  act  of  charity,  God  has  prevented  the  serpent 
from  stinging  him,  and  for  charity  God  turns  aside  a  bitter  death. 

In  the  expedition  of  Tabook,  Mohammed  fed  four  thousand  men 
with  less  than  thirty  sau  of  provisions,  or,  as  some  say,  with  a  few 
dates,  there  being  sufficient  left  to  fill  their  vessels.  On  another 
occasion,  he  put  his  hand  in  a  vessel  in  which  was  a  little  water, 
and  a  sufficient  quantity  boiled  up  between  his  fingers  to  supply 
twelve  thousand  camels,  the  same  number  of  horses,  and  thirty 
thousand  men.  He  turned  a  salt  well  at  Mekkah  sweet,  by  casting 
some  of  his  saliva  into  it. 

At  the  siege  of  Khandak,  a  man,  by  the  name  of  Jaber,  seeing 
Mohammed  lying  down  with  a  stone  on  his  stomach  to  mitigate  the 
pain  of  hunger,  went  home  and  told  his  wife  to  prepare  a  dinner  for 
the  prophet,  as  they  had  one  sheep  and  one  sau  of  barley.  She 
told  Jaber  first  to  go  and  invite  him  to  be  their  guest.  Shall  I 
come  alone,  said  Mohammed,  or  bring  with  me  whom  I  please? 
Invite  whom  you  like,  said  Jaber,  supposing  he  would  bring  Aly 
with  him.  But  when  the  dinner  was  ready,  what  was  the  man's  sur- 
prise to  see  Mohammed  call  every  body  to  the  feast !  Jaber  ran  and 
told  his  wife,  who  asked  him  if  he  had  informed  the  prophet  what 
provision  he  had  prepared.     Yes,  said  he.     Then  it  is  his  business, 

*  Emperor  of  Europe.  f  Emperor  of  Persia. 


Vni.]  OF    MOHAMMED.  175 

added  the  woman,  and  he  knows  better  than  ourselves  what  to  do. 
Some  say  seven  hundred,  others  eight  hundred,  and  others  again 
a  thousand,  entered  Jaber's  house,  the  prophet  signing  to  the  wall 
to  retire  as  successive  companies  came  in.  He  then  cast  saliva  into 
the  oven,*  and  ordered  Jaber  to  uncover  the  pot,  and  his  wife  to 
take  out  the  bread,  cake  by  cake.  Three  times  he  called  for  the 
shoulder,  and  the  fourth  time  Jaber  said,  a  sheep  has  but  two 
shoulders,  and  I  have  already  produced  three.  If  you  had  been 
silent,  remarked  the  prophet,  the  whole  company  had  been  feasted 
on  shoulders.  The  people  ate  in  parties  of  ten  from  the  same  dish, 
and  when  all  were  satisfied,  Mohammed  and  Jaber  ate  ;  still  the  food 
was  undiminished,  and  lasted  the  family  many  days. 

The  prophet  having  slept  about  noon  one  day  under  a  thorn-tree 
in  the  desert,  when  he  awoke  he  called  for  water,  performed  ablu- 
tions, and  gargled  his  mouth,  pouring  the  water  at  the  foot  of  the 
tree.  The  next  day  the  tree  had  become  immensely  great,  laden 
with  very  large  fruit  of  the  color  of  myrtle,  fragrance  of  amber,  and 
the  taste  of  honey.  This  fruit  satisfied  alike  the  hungry  and  thirsty, 
and  the  sick  partaking  of  it  were  healed.  Animals  that  ate  its 
leaves  yielded  abundance  of  milk.  Tlie  inhabitants  of  that  desert 
came  and  carried  away  its  leaves  to  heal  the  sick,  and  the  whole 
tribe  around  the  tree,  in  consequence  of  its  virtues,  increased  in  chil- 
dren and  wealth.  In  process  of  time,  they  saw  one  morning  that 
the  tree  had  cast  its  fruit,  and  its  leaves  had  become  yellow  and 
small.  A  few  days  after  this  portentous  event,  news  came  that  the 
prophet  had  departed  to  the  eternal  world.  It  subsequently  yield- 
ed fruit,  but  smaller,  less  fragrant  and  delightful,  than  at  first.  It 
continued  thirty  years  in  this  state,  at  the  lapse  of  which  period  its 
fruit  again  fell,  little  of  its  verdure  was  left,  and  its  beauty  departed. 
Soon  the  intelligence  arrived  that  the  commander  of  the  faithful  was 
martyred.  After  this  mournful  event  it  yielded  no  more  fruit,  but 
its  leaves  were  still  used  for  healing  the  sick.  It  continued  a  long 
time  in  this  state,  till  one  day  it  became  perfectly  dry  ;  fresh  blood 
sprung  up  under  it,  and  bloody  water  distilled  from  its  leaves.  A 
short  time  after,  news  came  that  on  the  day  indicated  by  the  mir- 
aculous change  in  the  tree,  the  imam  Husayn  was  martyred. 

The  following  are  miracles  averting  the  harm  designed  by  the 
prophet's  enemies. 

It  is  related  by  several  respectable  authorities,  and  in  the  com- 
ments on  the  text,  ''  We  will  surely  take  thy  part  against  the 
scoffers,"!  that  after  Mohammed  assumed  the  mantle  of  prophecy, 

*  Most  Persian  ovens  are  in  the  form  of  a  large  deep  jar  in  the  floor  of  the 
room, 
t  Surah  1-5  :  95. 


17G  LIFE   AND   RELIGION  [CH. 

the  first  person  who  believed  in  him  was  iXly-bin-Abutrdib,  and  the 
nextKhadcejah,  then  Abutfdib  himself  and  his  son  Jafer,  surnamed 
the  Flyer  or' Winged — may  God  be  satisfied  with  them  all  !  After 
this  Zayd-bin-llfirisah  believed,  and  tliese  five  persons  continued  to 
perform  prayers  without  any  accession  to  their  number,  till  three  years 
of  Mohammed's  prophetical  office  had  elapsed.  After  the  verse 
quoted  above  was  communicated,  five  or  six  men,  who  were  among 
the  principal  deriders  of  the  prophet,  met  with  sudden  and  calami- 
tous deaths.  On  certain  occasions  they  passed  Mohammed,  in  whose 
company  Jibrueel  was  at  the  time,  and  who  made  a  signal  towards 
those  infidels,  soon  after  which  judgment  overtook  them  in  different 
and  dreadful  ways. 

A  Yehoodee  woman  attempting  to  injure  the  prophet  by  the  power 
of  sorcery,  had  tied  several  knots  for  this  purpose  and  cast  them  into 
a  well.  Jibraeel  informed  Mohammed  of  the  fact,  the  knots  were 
taken  out  of  the  well,  and  no  harm  followed. 

When  the  prophet  was  in  religious  prostration  one  day  before  the 
Kabah,  Abujahl  ordered  the  entrails  of  a  camel  he  had  slaughtered 
to  be  thrown  on  Mohammed's  back.  Fatimah  removed  the  unclean 
burden.  When  the  prophet  had  finished  his  devotions^  he  said,  0 
Lord,  with  thee  be  the  Koraysh  infidels  :  naming  Abujahl  and  sev- 
eral others  who  fell  at  the  battle  of  Badr. 

A  man  whom  the  prophet  had  devoted  by  a  curse  to  be  torn  by 
a  beast  of  prey,  was  guarded  by  the  karavan  to  which  he  belonged, 
and  put  on  the  loads  while  his  companions  slept  around  him.  But  a 
lion  came,  and  after  smelling  of  them  all,  leaped  on  the  devoted 
wretch  and  rent  him  in  pieces. 

Some  men  intending  to  slay  Mohammed,  went  to  the  mesjid  for 
that  purpose,  and  hearing  his  voice  in  a  certain  direction,  advanced 
to  that  place,  when  they  heard  it  in  another  direction,  and  were  thus 
bewildered,  seeing  him  not  and  finding  him  not. 

A  party  intending  to  assassinate  Mohammed,  one  of  them  engag- 
ed in  conversation  with  him,  inquiring  what  benefit  would  accrue 
from  becoming  a  Musulman.  Meanwhile  another  of  the  party  at- 
tempted to  put  their  plot  in  execution,  and  for  that  purpose  went 
behind  the  prophet,  but  with  all  his  efforts  he  could  not  draw  his 
sword  more  than  a  span  out  of  the  scabbard. 

After  the  Koraysh  were  defeated  at  Badr,  Abulaheb  inquired  the 
reason  of  it  of  Abusufeean.  He  replied  that  they  fled  at  the  first  onset, 
seeing  white  horsemen  in  the  air,  mounted  on  party-colored  horses, 
and  whom  none  could  withstand.  This  was  told  in  the  presence  of 
several  persons,  one  of  whom  observed  to  Umm-ul-Fazl,  a  daughter  of 
Abbas,  that  those  white  horsemen  were  angels.  This  so  enraged 
Abulaheb  that  he  dashed  the  person  on  the  ground,  upon  which 
Umm-ul-Fazl  struck  him  with  a  tent-pole,  and  fractured  his  skull. 
Abulaheb  lingered  seven  days,  when  God  smote  him  with  an  erup- 


VIII.]  OP   MOHAMMED.  177 

tion  which  the  Arabs  avoided  with  horror,  and  he  lay  dead  three 
days  in  his  house,  his  own  sons  not  approaching  to  bury  him,  till  at 
last  he  was  drawn  out  of  Mekkah  and  a  great  pile  of  stones  thrown 
on  him,  which  remains  to  this  day  at  the  head  of  the  road  of  Umrah. 
Every  one  who  passes  the  road  adds  to  the  heap. 

At  the  battle  of  Ahzab,  Abusufeean  ordered  a  division  of  seven 
thousand  archers  to  discharge  their  arrows  in  a  simultaneous  volley 
at  IMohammed's  army.  This  order  coming  to  the  ears  of  the  Mus- 
ulmans,  caused  much  terror  and  alarm  among  them,  but  the  proph- 
et waved  his  victorious  sleeve  in  the  air,  and  when  the  volley  was 
discharged,  God  sent  a  wind  which  drove  each  arrow  back  to  pierce 
and  wound  its  master. 

Mohammed  having  demanded  a  certain  woman  in  marriage,  ^  false 
excuse  was  made  that  she  was  leprous.  So  be  it,  said  the  proi)het ; 
and  she  became  leprous. 

A  man  hearing  Bilal  proclaiming  the  izan,  or  call  to  prayers, 
when  he  said,  "  I  testify  that  Mohammed  is  the  apostle  of  God," 
the  scoffer  observed.  May  every  one  that  lies  be  burned.  That  night, 
rising  to  light  a  candle,  his  finger  caught  fire,  which  could  not  be  ex- 
tinguished till  his  whole  body  was  consumed. 

After  the  death  of  Abutalib,  Mohammed  visited  Taeef,  hoping  its 
inhabitants  would  be  more  tractable  than  the  Koraysh.  But  the 
chiefs  reviled  him,  and  demanded  if  God  could  not  send  a  bettor 
man  than  he  was  as  a  prophet.  The  common  people  seeing  this  cast 
stones  at  Mohammed,  and  wounded  his  foot,  and  despairing  of  suc- 
cess among  them  he  returned  to  Mekkah,  having  converted  only  a 
Nasaranee  slave,  whose  native  place  was  Neeneva. 

The  prophet  was  now  commanded  to  proclaim  his  mission  to  the 
Jins,  summon  them  to  embrace  islam,  and  to  recite  the  Koran  to 
them.  The  Most  High  having  sent  a  party  of  Jins  of  the  family  of 
Neseebayn  to  the  prophet,  he  said  to  his  companions,  I  am  command- 
ed to  read  the  Koran  to-night  to  the  Jins ;  who  of  you  will  go  with 
me  ?  Abdullah-bin-Masood  accepted  the  invitation,  and  his  relation 
of  the  adventure  is  this  :  When  we  arrived  at  the  heights  beyond 
Mekkah,  the  prophet  entered  the  defile  of  Hajoon,  and  drew  a  circle 
round  me,  ordering  me  not  to  leave  it  till  his  return.  He  then  went 
and  engaged  in  prayer,  and  began  to  recite  the  Konxn.  Presently  I 
saw  a  great  number  of  black  creatures  crowding  around  him,  quite 
intercepting  my  sight  of  him  and  the  sound  of  his  voice.  After  a 
time,  most  of  them  dispersed  like  the  fragments  of  a  cloud,  but  a 
company  still  remained.  When  he  had  performed  morning  prayers 
he  came  back  to  me,  and  inquired  if  I  saw  anything.  I  replied 
that  I  saw  black  people  clothed  in  white  garments.  He  said,  These 
were  Jins  of  Neseebayn. 

A  female  Jin  was  in  the  habit  of  coming  to  hear  Mohammed,  and 
brought  a  number  of  her  tribe  to  embrace  the  faith.  Having  failed 
13 


178  /  LIFE    AND    RELIGION  [CH. 

to  attend  for  several  clays,  Mohammed  inquired  the  cause  of  Jibra- 
eel,  who  siid  she  liad  gone  to  visit  one  of  her  sister  converts.  The 
prophet  replied,  Paradise  is  for  those  that  love  one  another  for  the 
Lord's  sake. 

Aly-b.hi-Ibraheem  relates  that  all  the  Jins  are  the  offspring  of 
Jan,*  aad  that  they  are  of  all  religions.  He  says  that  the  demons 
are  all  the  offspring  of  Iblees,  among  all  of  whom  there  is  but  one 
believer,  namely,  Hfim,  the  son  of  Heem,  the  son  of  Lakees,  the  son 
of  Iblees.  Hfim,  in  the  form  of  a  gigantic  man  of  terrible  appear- 
ance, came  to  the  propliet,  who  asked  him  who  he  was.  He  replied, 
I  am  Ham-bin-Heem-bin-Lakees-bin-Iblees.  I  was  a  boy,  several 
years  old,  when  Kabeel  slew  Habeel.t  and  I  forbade  men  to  abandon 
sin  aiid  commanded  them  to  eat  unlawful  things.  You  were  a  bad 
boy,  rejoined  the  prophet,  and  are  now  a  bad  old  man.     He  replied, 

0  Mohammed,  I  repented  in  the  presence  of  Nooh,  was  with  him  in 
the  ark,  and  rebuked  him  for  cursing  his  people.  I  was  with  Ibra- 
beera  when  they  cast  him  into  the  fire,  which  God  made  cool  and  sa- 
lubrious to  him.  I  was  with  Moosa  when  God  submerged  Faroun 
and  delivered  the  Benee  Israeel.  I  was  with  Hood  when  he  cursed 
his  people,  and  I  said  to  him.  Why  do  you  curse  them  ?  I  was  with 
Sa.ah  who  cursed  his  people,  and  reproved  him  for  it.  I  have  read 
all  the  sacred  books,  each  of  which  announces  your  advent,  and  the 
prophets  have  sent  their  salutations  to  thee,  declaring  thee  best  and 
dearest  of  them  all.  Instruct  me  then  in  the  knowledge  of  what 
Ood  has  communicated  to  you.  Mohammed  told  Aly  to  give  the 
desired  instruction,  when  Hfim  observed,  I  will  obey  none  but  a 
prophet,  or  a  successor  of  a  prophet,  and  who  is  this  you  have  as- 
signed to  teach  me  ?  Mohammed  replied.  He  is  my  brother  and 
successor,  my  vizeer  and  heir,  Xly-bin-Abutalib.     Yes,  said^  Ham, 

1  have  seen  his  name  in  the  sacred  books,  where  he  is  called  Ilya.l 
Sly  then  instructed  him  in  the  Koran  and  the  rules  of  the  faith. 
This  was  on  the  night  of  the  battle  of  Sufayn. 

A  tradition  derived  from  Salman  relates  that  one  day  when  the 
prophet  was  sitting  in  Abtah,  with  a  number  of  his  companions,  sud- 
denly a  whirlwind  was  seen,  and  swept  on  till  it  approached  Moham- 
med. In  the  midst  of  the  whirlwind  a  person  appeared,  who  said, 
0  prophet  of  God,  my  people  have  sent  me  to  you  to  secure  for  us 
refuge  in  your  protection  from  the  violence  and  oppression  with  which 
we  are  treated  by  a  part  of  our  own  tribe.  Send  a  person  with  me 
to  judge  between  us  according  to  the  law  of  God.  We  engage  to 
return  to-morrow  morning  whomsoever  you  may  send,  unless  circum- 
stances shall  occur  to  render  the  fulfilment  of  this  engagement  im- 
possible. The  prophet  inquired,  AVho  art  thou,  and  who  are  thy 
people?     He  replied,  I  am  Arfatah,  the  son  of  Shamrakh,  of  the 

*  Note  91.  t  Cain  and  Abel.  J  Elijah. 


VIII.]  OF    MOHAMMED.  179 

tribe  of  Benee  Bejfih.  We  were  in  the  habit  of  ascending  the 
heavens  to  listen  to  the  reports  of  the  angels,  but  were  inhibited 
from  making  those  visits  when  you  were  invested  with  the  prophetical 
office.  Part  of  our  tribe  believe  in  thee,  and  part  remain  in  their 
infidelity.  A  dissension  has  consequently  arisen,  and  the  infidels, 
being  superior  to  us  in  number  and  power,  have  deprived  us  of 
water  and  pasturage,  and  in  other  ways  injure  us  and  our  quadrupeds. 
We  entreat  that  you  will  send  us  a  person  to  judge  us  equitably. 
Unmask,  said  the  prophet,  that  we  may  see  you  in  your  natural  form 
and  features.  This  disclosure  showed  him  to  be  a  person  with  very 
much  hair,  high  head,  and  prominent  eyes  the  lids  of  which  opened 
laterally.  His  eye-sockets  were  small,  and  his  teeth  like  those  of  a 
beast  of  prey. 

Having  taken  his  pledge  that  whoever  should  be  sent  with  him 
should  be  safely  returned  the  next  day,  the  prophet  turned  to  Abu- 
bekr  and  ordered  him  to  go  with  Arfatah,  and  arrange  matters  in  his 
tribe.  Where  are  they  ?  said  Abubekr.  Under  ground  ;  was  the 
reply.  But,  demanded  the  other,  how  can  I  go  under  ground,  and 
how  can  I  judge  among  them,  especially  when  I  do  not  know  their 
language  ?  Mohammed  then  in  succession  ordered  Omar  and  Os- 
man  to  go  on  this  expedition,  but  they  refused  on  the  same  grounds 
that  Abubekr  had  done.  The  prophet  then  said,  0  K\y,  go  with 
our  brother  Arfatah,  and  give  judgment  among  his  tribe.  The 
commander  of  the  faithful  immediately  rose,  took  his  sword  and  set 
off  with  the  Jin.  Salman  added,  I  went  with  them  till  they 
reached  the  centre  of  the  wady  of  Sefa,  where  Sly  invoked  a  reward 
for  me  and  ordered  me  to  return.  The  ground  opened  and  they  de- 
scended, after  which  I  went  back,  very  anxious  for  the  fate  of  Sly. 
The  next  day,  after  morning  prayers,  the  prophet  and  his  compan- 
ions went  and  seated  themselves  on  Mount  Sefa,  and  conversation 
turned  on  Sly.  The  hypocrites  made  an  uproar  and  exulted  at  his 
supposed  death,  and  said,  Alhamdulillah  !*  God  has  delivered  us 
from  Abutorab.t  Mohammed's  boast  on^his  cousin's  account  is  des- 
troyed. After  noon-prayers  the  prophet  reseated  himself  and  con- 
tinued his  sacred  instructions  to  the  people,  who  now  despaired  of 
Aly's  return.  Afternoon  prayers  were  performed,  and  the  prophet's 
concern  for  iVly  increased,  as  did  likewise  the  clamor  of  the  hypo- 
crites, who  exulted  at  his  supposed  fate. 

As  the  sun  was  setting,  suddenly  Mount  Sefa  opened,  and  the 
commander  of  the  faithful,  like  another  beaming  sun,  appeared  with 
blood  dripping  from  his  sword,  and  Arfatah  in  attendance  on  him. 
The  prophet  rose  and  embraced  Aly,  kissed  him  between  his  eyes, 
and  said  to  him.  Why  have  you  so  long  concealed  tlie  sun  of  your 
beauty  from  us  and  left  us  to  the  clamor  of  scoffers  ?     He  replied,  0 

*  Thanks  to  God.  f  A  nickname  of  Aly,  signifying  Father  of  dust. 


180  LIFE   AND   RELIGION  [CH. 

prophet  of  God,  I  found  a  great  many  infidel  Jins  wlio  were  the  op- 
pressors of  Arfiitah's  party.  I  offered  them  three  conditions  :  to  be- 
lieve in  God  and  your  prophetship ;  to  pay  tribute  ;  or  to  make 
peace  with  Arfatah  and  his  family,  and  allow  them  an  equitable  share 
of  the  water  and  pasturage.  As  they  rejected  all  these  terms,  I  drew 
my  sword,  pronounced  the  name  of  God,  attacked  them  and  slew 
eighty  thousand  of  the  infidels.  This  forced  the  rest  to  call  for  quar- 
ters, upon  which  peace  was  ratified  by  their  becoming  Musulmans. 
Arfatah,  after  imploring  a  divine  reward  on  the  prophet  and  com- 
mander of  the  faithful,  took  leave  and  returned. 

An  old  man  one  day  passed  the  prophet  and  saluted  him.  Mo- 
hammed asked  Aly  if  he  knew  who  it  was,  and  on  his  answering  in 
the  negative,  told  him  it  was  Ibices  the  cursed.  Had  I  known  that, 
replied  Aly,  I  would  have  given  him  such  a  blow  that  he  never  would 
have  troubled  your  sect  again.  Shaytan  returned  and  said.  Why  did 
you  reproach  me  ?  my  seed  never  mingles  with  that  of  your  friends, 
but  in  the  case  of  your  enemies  is  always  in  excess. 

In  the  expedition  of  Hunayn,  at  a  certain  place,  the  standard 
bearers  retreated,  saying  the  way  was  obstructed  by  a  serpent  huge 
as  a  mountain.  The  prophet  advanced  towards  the  monster  that 
raised  its  head  and  said.  Peace  unto  thee,  0  prophet  of  God !  I 
am  Hasheem-bin-Lumau-bin-Iblees.  I  have  embraced  thy  faith,  and 
come  with  ten  thousand  persons  of  my  household  to  aid  you  against 
the  infidels.  Open  the  way  and  advance  on  our  right,  said  the  proph- 
et ;  which  was  done,  and  the  Musulman  army  proceeded  in  its  march. 
The  compiler  states  that  traditions  of  Jins  testifying  to  the  truth  of 
Mohammed  are  innumerable. 

Miraculous  information  about  secret  things  given  by  the  prophet : 
this  class  of  miracles  is  endless  ;  a  few  specimens  will  be  given. 

A  party  of  Yehoodees  waiting  on  the  prophet,  demanded  that  he 
should  tell  the  object  of  their  visit.  You  came  to  inquire  about 
Zoolkarnayn,*  said  he.  They  assented  that  it  was  true.  Moham- 
med continued.  He  was  a  son  of  the  people  of  Room,  one  who  obey- 
ed God,  and  the  Most  High  loved  him.  He  became  emperor  of  the 
world,  which  he  traversed  from  the  rising  to  the  setting  sun.  At 
length  he  arrived  at  I'^ajooj  and  Majooj,!  and  built  a  wall  to  confine 
them  within  their  own  limits.  The  Yehoodees  said  this  was  true  and 
written  in  the  Torat. 

The  prophet  declared  that  he  should  live  to  the  age  of  sixty-three 
years. 

On  a  certain  occasion  Mohammed's  camel  was  lost,  and  the  scof- 
fers said,  He  pretends  to  tell  us  about  secret  things,  yet  he  does  not 
know  where  to  find  his  stray  camel !     Jibraeel  came  and  informed 

*  Note  92.  t  Note  93. 


Tni.]  OP   MOHAMMED.  181 

Mohammed  that  liis  camel  was  in  such  a  wady,  the  bridle  being  caught 
by  a  tree.  This  was  announced  by  Mohammed  and  found  to  be  true. 
The  prophet  forewarned  Abuzer  of  the  tyranny  he  would  suffer 
from  Osman,  and  that  he  would  be  washed,  robed  and  buried  by  a 
party  from  Irak.  He  told  Zayd-bin-Suhan  that  one  of  his  members 
would  o^o  to  paradise  before  him  ;  accordingly  the  man  lost  a  hand  at 
the  battle  of  Nahavend.  Mohammed  foretold  the  martyrdom  of  the 
imam  Husayn  and  his  family,  with  the  attending  circumstances,  and 
gave  Umm-Salmah  some  of  the  dust  of  Kerbela,  which  he  said  would 
become  blood  when  the  massacre  took  place.  He  likewise  announc- 
ed the  martyrdom  and  burial  of  the  imam  Reza  in  Khorasan.  He 
also  predicted  the  building  of  Baghdad.  One  day  when  the  prophet 
was  sitting  with  Xly,  Fatimah,  Hasan  and  Husayn,  he  said  to  them, 
Your  graves  will  be  scattered  and  separated  from  each  other.  Hus- 
ayn inquired  if  they  should  die  natural  deaths,  or  be  slain.  Moham- 
med replied,  You  and  your  brother  and  father  will  be  slain  by 
violence,  and  your  children  will  be  pursued  by  tyranny.  The  young 
imam  now  inquired  if  any  would  make  religious  visits  to  their  tombs. 
Yes,  said  the  prophet,  a  sect  of  my  religion  will  visit  your  graves 
in  reverence  of  me,  and  whom  I  will  find  at  the  judgment  and  give 
them  salvation  on  that  day. 


CHAPTER  IX. 

Mohammed  assumes  the  Prophetical  Office :  is  rejected  and  abused  hy 
the  Koraysh. 

It  is  generally  agreed  by  the  sheeah  iilemas  that  Mohammed's 
assumption  of  the  prophetical  office  took  place  on  the  twenty-seventh 
day  of  the  blessed  month  of  Rejeb.  This  is  supported  by  the 
authority  of  traditions  derived  from  the  imams.  The  sunnees,  how- 
ever, not  only  differ  from  the  sheeahs,  but  contradict  each  other  in 
dating  the  assumption,  some  of  them  declaring  it  was  on  the  seven- 
teenth day  of  the  blessed  month  of  Fiamazfin,  and  others  that  it  was 
on  the  eighteenth  of  that  month  ;  others  say  that  it  was  on  the  twenty- 
fourth  of  Kamazan,  and  others  again  affirm  that  it  was  on  the  twelfth 
of  Rabeea-ul-evvel.  There  are  still  some  other  accounts  of  the  date 
of  that  era,  but  truth  is  with  the  first  statement.  According  to 
authentic  accounts,  forty  years  of  the  life  of  Mohammed  had  then 
expired. 

The  imam  Saduk  relates  that  Jibraeel  descended  to  Mohammed 
on  the  day  of  Noo-Rooz.*  But  it  is  evident  from  undoubted  traditions 
that  Mohammed  was  always  a  prophet,  as  he  himself  said,  I  was  a 
prophet  when  Adam  was  yet  earth  and  water,  or  uncreated.  The  com- 
piler is  of  opinion  that  before  his  assumption  Mohammed  conducted 
himself  according  to  his  own  law,  and  received  divine  communica- 
tions, and  was  aided  by  the  Ruh-ul-Kudus,  and  that  after  completing 
forty  years  he  then  first  publicly  appeared  as  a  prophet.  In  the 
book  Nehj-ul-Balaghah,  from  the  commander  of  the  faithful,  it  is 
related  that  the  prophet  from  his  birth  was  attended  by  the  greatest 
of  the  angels,  who  was  commissioned  by  the  Most  High  to  preserve 
in  him  the  most  perfect  manners  and  best  disposition. 

The  imam  Mohammed  Baker  declares  that  the  Ruh  t  or  Spirit 
is  a  creature  superior  to  Jibraeel  or  IMeekaeel,  and  who  was  contin- 
ually with  Mohammed,  directing  and  keeping  him  in  the  way  of 
truth  :  that  He  is  also  with  the  immaculate  imams,  being  their 
instructor  and  protector.  The  imam  Sfiduk  informs  us  that  when 
Jibraeel  waited  upon  Mohammed,  he  sat  in  the  manner  of  a  servant 
before  the  prophet,  and  that  he  did  not  enter  Mohammed's  house 

*  Note  94.  t  Note  95. 


CH.  IX.]  LIFE   AND   RELIGION,    ETC.  183 

till  invited  to  do  so.  A  sign  of  divine  communications  was  this  : 
the  prophet  suddenly  swooned  and  fell  into  a  profuse  perspiration. 
This,  according  to  Saduk,  was  occasioned  by  his  awe  at  the  words 
of  God,  and  at  the  majesty  and  glory  of  the  Eternal.  This  state 
did  not  supervene  on  Jibraeel's  visiting  him,  but  only  when  he 
received  a  direct  communication  from  the  Most  High.  Divine  com- 
munications are  made  to  the  prophets  in  different  ways ;  sometimes 
through  the  instrumentality  of  angels,  and  sometimes  direct  from 
the  Diety.  Mohammed  asked  Jibraeel  how  he  received  divine 
communications.  He  replied,  From  Isrilfeel.  And  where  does 
Israfeel  get  them  ?  From  one  of  the  angelic  spirits  superior  to  him.* 
And  from  whom  does  that  angel  obtain  it  ?  It  falls  into  his  heart, 
said  Jibraeel. 

The  imam  Mohammed  Baker  says  that  Jibraeel  declared  Israfeel 
to  be  the  porter  of  the  Lord,  and  of  all  creatures  nearest  the  place 
whence  divine  communications  proceed.  There  is  a  tablet  of  ruby- 
between  his  eyes,  which  on  a  communication  being  given  touches 
his  forehead.  At  this  signal  he  looks  at  the  tablet,  and  imparts  the 
communication  to  us,  and  we  transmit  it  through  the  heavens  and 
earth.  The  same  imam  relates  that  as  the  inhabitants  of  heaven 
had  heard  no  communication  from  the  time  of  Eesfi  till  the  assumption 
of  the  prophetical  office  by  Mohammed,  they  swooned  with  terror  at 
the  thunder  of  a  voice,  like  the  sound  of  iron  on  a  hard  rock,  com- 
municating the  Koran.  When  the  communication  was  ended, 
Jibraeel  came  down  through  the  heavens  and  quelled  the  fears  of 
the  inhabitants. 

The  prophet  received  the  chapter  entitled  the  Table, f  as  he  was 
riding,  and  such  was  the  weight,  that  the  camel  stopped  and  bent 
under  the  burden  till  its  stomach  nearly  touched  the  ground. 

It  is  related  on  the  authority  of  the  imam  Jafer-e-Saduk,  that 
when  the  Most  High  constituted  JMohammed  a  prophet,  He  command- 
ed Jibraeel  to  cleave  the  earth  from  its  base,  with  a  stroke  of  his 
wing,  and  hold  it  so  that  the  prophet  was  enabled  to  see  every  place 
as  distinctly  as  a  person  sees  his  own  hand.  He  surveyed  the 
world  from  east  to  west,  and  addressed  every  people  in  their  own 
tongue,  summoning  them  to  embrace  his  faith  ;  and  by  divine  power 
the  whole  world  saw  the  prophet,  heard  his  words,  and  understood 
his  mission. 

Before  his  assumption  of  the  prophetical  office,  Mohammed  retired 
from  his  people  and  lived  solitary  on  Mount  Hura,  in  the  practice 
of  devotion  to  God.  There  the  Most  High  imparted  to  him  religious 
guidance,  by  the  aid  of  the  Holy  Spirit,  with  true  dreams,  the  voices 
of  angels,  and  just  meditations.  Meanwhile  he  advanced  in  the 
degrees  of  divine  love  and  knowledge,  and  was  adorned  with  all  that 

*  Note  9  6.  t  Surah  5. 


184  LIFE   AND   RELIGION  [CH. 

is  praiseworthy  and  excellent.     No  one  understood  all  this  except 
Aly  and  Khadeejah. 

When  thirty-seven  years  of  his  life  had  elapsed,  he  dreamed  that 
an  angel  addressed  him  by  the  title  RasooluUah,  prophet  of  God. 
One  day  wlien  pasturing  the  sheep  of  Abutalib  among  the  moun- 
tains of  Mekkah,  a  pei-son  approached  and  addressed  him  by  the 
game  epithet.  On  inquiring  who  the  stranger  was,  he  replied,  I  am 
Jibraeel,  whom  God  has  sent  to  invest  you  with  the  prophetical 
office.  Having  brought  water  from  heaven  for  the  purpose,  or,  as 
another  tradition  declares,  havingthurst  his  foot  down  into  the  ground 
and  caused  a  fountain  to  spring  up,  Jibraeel  performed  ablutions 
and  prayers,  teaching  Mohammed  these  acts,  in  which  he  instructed 
Sly  at  noon,  and  Khadeejah  at  evening  on  the  same  day.  A  short 
time  after  Abutalib  himself  beheved. 

Another  account  of  Mohammed's  investiture  with  the  prophetical 
office  is  this  :  I  was  sleeping,  said  he,  in  Abtah.  Aly  was  sleeping 
on  my  right,  his  brother,  Jafer-e-Tyyar,  on  my  left,  and  Hamzah 
at  my  feet.  Suddenly  terror  came  upon  me  at  the  sound  of  the 
wings  of  Jibraeel,  Meekaeel,  and  Israfeel,  and  I  heard  Israfeel 
inquire  of  Jibraeel,  To  which  of  these  are  we  sent?  Jibraeel 
sio-ned  to  me,  and  said.  To  this  one,  whose  name  is  Mohammed,  and 
is^the  best  of  the  prophets.  The  one  on  his  right  is  his  brother  and 
successor,  the  best  of  all  who  have  possessed  that  office.  On  his 
left  is  Jafer,  the  son  of  Abutalib,  who  will  hereafter  fly  in  paradise 
with  two  splendid  wings  ;  the  other  is  Hamzah,  the  sayyid  of  mar- 
tyrs in  the  judgment  day.  Another  tradition  declares  that  Jibraeel 
descended  again  attended  by  seventy  thousand  angels,  and  Meekaeel 
by  the  same  number,  and  that  they  brought  a  majestic  throne  for 
Mohammed,  and  placed  the  crown  of  prophecy  on  his  head,  put  the 
banner  of  praise  in  his  hand,  and  directed  him  to  ascend  the  throne, 
which  was  ruby  and  its  feet  emeralds  and  pearl.  When  the  angels 
returned  to  heaven,  the  prophet  descended  from  Mount  Hura,  and 
such  glory  beamed  from  him  that  no  one  could  endure  the  light. 
Every  tree  and  herb  and  stone  he  passed  saluted  him  prophet  of 
God.  On  entering  his  house  Khadeejah  exclaimed,  What  light  is 
this  ?  He  replied.  This  is  the  effulgence  of  prophecy :  say,  There  is 
no  God  but  God  ;  Mohammed  is  the  prophet  of  God.  Khadeejah 
rejoined,  I  have  known  for  years  that  you  were  a  prophet.  ^  She 
then  repeated  the  creed  and  professed  the  faith.  He  then  said  to 
her,  I  am  cold,  cover  me  with  another  garment ;  and  laying  down 
he  received  a  divine  communication,  and  was  ordered  to  pronounce 
the  tekbeer,  on  which  he  arose,  put  his  fingers  in  his  ears  and  twice 
repeated,  Allah  akbar ! 

It  is  related  on  the  authority  of  both  sheeah  and  sunnee  traditions 
that  after  the  communication  of  the  verse,  "  Admonish  thy  moro 


IX.]  OP    MO  DAMMED.  185 

near  relations,"*  he  called  Xly  and  directed  him  to  make  one  sau 
of  wheat  into  bread,  cook  one  leg  of  mutton,  provide  one  cup  of 
milk,  and  invite  the  sons  of  Abdulmutalib  to  the  entertainment  at 
the  dwelling  of  Abutalib.  Accounts  differ  as  to  the  number  of 
guests ;  some  say  there  were  forty,  and  others  again  say  there  were 
ten.  One  of  the  guests,  Abulaheb,  observed,  after  receiving  the 
invitation,  Does  Mohammed  think  he  can  satisfy  us?  each  of  us 
would  eat  a  whole  sheep,  and  drink  a  great  vessel  of  milk,  and  nofc 
have  enough.  The  next  morning  all  the  uncles  of  the  prophet  as- 
sembled at  the  house  of  Abutrdib,  and  on  entering  made  their 
salutations  according  to  the  idolatrous  custom,  which  Mohammed  re- 
turned according  to  the  rules  of  the  foith,  namely,  the  salam.  They 
were  displeased  at  his  new  mode.  Xly  broke  the  bread  into  the 
mutton  soup,  and  placed  the  dish  with  the  cup  of  milk  before  the 
guests ;  the  prophet  first  putting  his  hand  on  the  food  and  pronouncing 
Bismillah  !  said.  Eat  in  the  name  of  God.  This  grace  likewise  dis- 
pleased them,  but  as  they  were  very  hungry  they  began  to  eat,  and 
continued  till  they  were  all  satisfied,  when  it  appeared  that  the  pro- 
visions were  not  in  the  least  diminished.  Nor  was  the  milk  lessened 
after  all  had  freely  partaken  of  it. 

As  the  prophet  was  about  to  address  them,  after  the  repast,  Abu- 
laheb anticipated  him,  saying  to  the  company,  Your  host  has  shown 
oflf  a  famous  trick  of  magic  in  satisfying  you  with  so  little  provision 
which  still  remains  as  it  was.  As  this  wretch  was  so  forward  in  o-iv- 
ing  the  lie  to  Mohammed's  claims,  he  said  nothing  till  they  were 
gone,  when  he  remarked  to  Mj,  That  man  anticipated  me  to-day, 
make  the  same  preparations  again,  and  assemble  them  to-morrow 
that  I  may  announce  to  them  my  prophetical  mission. 

Accordingly  after  the  repast  the  next  day  Mohammed  addressed 
them,  saying,  Ye  sons  of  Abdulmutalib,  I  think  no  one  among  the 
Arabs  can  have  bestowed  on  his  kindred  a  greater  benefit  than  I 
have  brought  you.  Verily,  I  offer  you  the  good  of  this  world,  and 
of  that  to  come.  If  I  should  forewarn  you  that  your  enemies  would 
attack  you  in  the  morning,  or  in  the  evening,  would  you  not  believe  'I 
They  replied  in  the  affirmative,  adding  that  they  esteemed  him  to  be 
a  teller  of  truth.  He  rejoined,  Know  that  a  well-wisher  will  not 
deceive.  Verily,  the  Most  High  has  sent  me  a  prophet  to  the  uni- 
verse, and  has  commanded  me  to  summon  first  to  His  worship  my 
relatives  and  friends,  and  alarm  them  with  the  threatening  of  future 
punishment.  Ye  are  my  near  kindred,  and  this  food  of  which  you 
have  eaten,  and  witnessed  my  miracle,  is  like  the  table  spread  for 
the  Benee  Israeel  in  the  wilderness.  Whoever  after  partaking  of 
this  food  does  not  believe  in  me,  God  will  punish  him  more  severely 
than  He  has  yet  punished  any  one  of  mankind.     Know,  ye  sons  of 

♦  Surah  26  :  214. 


186  LIFE   AND    RELIGION  [CH. 

Abdulmutalib,  God  has  sent  no  prophet  for  whom  He  has  not  ap- 
pointed, of  his  own  people,  one  to  be  his  vizeer,  successor  and  heir. 
Now,  whoever  of  you  first  believes  in  me,  shall  be  my  brother,  vizeer 
and  khaleefah  among  my  sect,  and  sustain  the  same  rank  towards  me 
that  Ilaroon  did  to  Moosa.  Who  then  will  take  precedence  in  obeying 
me,  and  be  ray  brothor,  my  coadjutor  against  opponents,  and  become 
my  successor  ;  be  my  khaleefah  after  my  decease,  and  cancel  all  my 
obligations?  If  you  do  not  choose  this  office,  another  will,  to  whom 
its  advantages  will  accrue.  Mohammed  ceased,  but  all  were  silent. 
Aly  then  rose  and  said,  I  will  render  you  obedience  on  your  own 
conditions,  and  will  obey  whatever  you  command.  The  prophet  di- 
rected him  to  take  his  seat,  saying.  Perhaps  some  who  are  your  sen- 
iors may  arise.  He  then  repeated  his  proposals,  but  all  still  were 
silent,  and  again  Aly  arose  and  pledged  his  faith.  This  was  repeated 
three  times,  when  Mohammed  ratified  Aly's  acceptance  of  the  prof- 
fered office,  dropped  saliva  from  his  own  blessed  mouth  into  the 
mouth  of  Aly,  and  cast  it  between  his  shoulders  and  breasts.  Abu- 
laheb  sneeringly  said,  You  have  given  your  cousin  a  fine  reward  for 
accepting  your  offer,  by  filling  his  mouth  with  your  spittle  !  No, 
said  the  prophet,  I  have  filled  him  with  knowledge,  gentleness  and 
understanding.  The  party  then  rose  and  went  away  laughing,  and 
observed  to  Abutiilib,  Mohammed  will  order  you  to  obey  your  own 
son. 

The  imam  Mohammed  Baker  relates  that  at  first  only  Sly  and 
Khadeejah  believed  in  the  prophet,  who  remained  three  years  con- 
cealed in  Mekkah  in  constant  apprehension  from  the  infidels,  and  ex- 
pecting to  be  compelled  to  flee.  At  length  he  was  commanded  pub- 
licly to  proclaim  his  message.  He  then  came  to  the  mesjid,  and 
standing  by  the  rock  of  Ismaeel,  cried  with  a  loud  voice,  0  ye 
Koraysh  and  Arab  tribes,  I  call  on  you  to  testify  to  the  unity  of 
God,  and  to  believe  in  me  as  a  prophet.  I  command  you  to  renounce 
idolatry  and  obey  the  faith  to  which  I  summon  you,  that  ye  may  be 
sovereigns  of  the  Arabs,  and  the  crowds  of  Ajem  obey  you,  and  ye 
be  kings  in  paradise.  The  Koraysh  derided  this  message,  and 
Abulaheb  said,  Destruction  to  you  !  was  it  for  this  you  invited  us 
to  an  entertainment  ?  The  infidels  said  Mohammed  was  deranged, 
and  heaped  upon  him  all  sorts  of  verbal  abuse,  but  fear  of  Abuttilib 
prevented  them  from  offering  him  personal  violence. 

After  many  had  embraced  the  faith,  the  Koraysh  infidels  waited 
on  Abutcllib  and  said.  Your  nephew  befools  the  people,  reviles  our 
gods,  corrupts  our  youth,  and  causes  divisions  among  us.  If  pov- 
erty compels  him  to  take  sucli  a  course,  we  will  make  a  collection  for 
him  and  enrich  him  above  any  of  the  Koraysh,  and  give  him  in 
marriao-e  any  woman  of  the  tribe  vv^hom  he  desires,  and  constitute 
him  our  emeer,  on  condition  that  he  ceases  to  assail  our  gods.  Abu- 
talib  then  demanded  of  him  what  doctrine  it  was  that  raised  such  an 


IX.]  OF   MOHAMMED.  187 

uproar  among  his  people.  He  replied,  It  is  a  faith  which  God  ap- 
proves, and  of  which  He  has  constituted  me  apostle.  Abutulib  then 
told  him  what  offers  his  people  had  made.  If,  said  Mohammed,  they 
would  put  the  sun  in  my  right  hand,  and  the  moon  in  my  left,  and 
give  me  in  possession  the  whole  face  of  the  earth,  I  would  not  dis- 
obey my  Lord.  I  want  one  word  of  them,  which,  if  they  utter,  they 
shall  become  sovereigns  of  the  Arabs  and  Ajemees,  and  be  kino-s 
hereafter  in  pai-adise.  What  word  is  that  ?  they  inquired.  That 
you  testify  to  the  unity  of  God,  and  to  my  prophetical  office.  Shall 
we  forsake  three  hundred  and  sixty  gods,  said  they,  to  worship  one  ? 
this  is  a  strange  requirement  indeed.  Again  the  Koraysh  visited 
Abutalib,  and  proposed  to  give  him  Amaret-bin-Valeed,  a  person  of 
the  highest  rank,  very  handsome  and  accomplished,  in  exchange  for 
Mohammed,  that  they  might  put  him  to  death.  You  do  me  great  in- 
justice, said  Abutalib,  in  making  such  a  proposition.  Shall  I  give 
my  son  to  be  slain,  and  train  up  your  son  V 

Ibn-Ibraheem  from  the  imam  Saduk  declares  that  Mohammed  re- 
cited the  Koran  in  a  more  melodious  and  delightful  manner  than  any 
other  person.  Indeed  his  recitations  were  so  enchanting  that  when 
he  rose  at  night  to  perform  prayer,  Abujahl  and  other  idolaters  often 
came  to  listen  to  his  rehearsals  of  the  Koran,  but  put  their  finoers  in 
their  ears  when  he  repeated  the  introductory  formula.  In  the  name 
of  God,  the  compassionate,  the  merciful.  Abujahl  observed,  Mo- 
hammed repeats  the  name  of  his  God  a  great  deal,  and  verily  loves 
Him.  Abujahl  in  this  told  the  truth,  remarks  the  imam  Saduk,  al- 
though that  curse  was  a  notorious  liar. 

It  is  related  on  the  authority  of  the  imam  Saduk,  that  the  prophet 
having  one  day  arrayed  himself  in  a  new  suit  of  clothes,  and  beino- 
engaged  in  prayer  in  the  place  of  devotion,  the  idolaters  threw  a 
camel's  entrails  on  his  back  and  defiled  his  garments.  He  complained 
of  this  outrage  to  Abutalib,  who,  inflamed  with  passion,  seized  his 
arms,  mounted  his  camel,  and  attended  by  Hamzah  and  Mohammed, 
went  to  the  mesjid  where  he  found  the  Koraysh,  who,  terrified  at  his 
wrathful  countenance,  did  not  venture  to  move.  He  then  ordered 
Hamzah  to  rub  the  bloody,  filthy  entrails  on  the  mustaches  of  the  in- 
fidels. When  this  satisfaction  was  taken,  he  turned  to  Mohammed, 
saying,  Your  rank  among  us  demands  such  retaliation. 

A  man  complained  to  Mohammed  of  the  injury  the  Musulm^ns 
received  from  the  Koraysh,  and  asked  him  if  he  would  not  pray  for 
their  deliverance.  The  prophet  reddened  and  said,  Those  who 
were  believers  in  former  times  were  some  of  them  raked  to  pieces 
with  iron  combs,  and  others  were  sawn  asunder,  yet  they  patiently 
endured,  and  did  not  forsake  their  religion.  Do  ye  then  endure 
patiently,  for  verily,  God  will  so  completely  establish  this  faith  that 
a  single  horseman  who  believes,  may  go  alone  from  Senau  to  Haz- 
ramoot,  and  fear  nothing  but  God. 


188  LIFE   AND   RELIGION  [CH. 

Mohammed  proclaiming  his  mission  at  a  time  when  pilgrims  were 
assembled  at  Mekkah,  stood  for  that  purpose  on  Mount  Sefa,  and 
cried  with  a  loud  voice,  0  ye  people,  I  am  the  apostle  of  the  Lord 
of  the  universe.  The  people  looked  at  him  in  wonder,  but  were 
silent.  He  then  ascended  Mervah,  and  three  times  repeated  the 
same  announcement.  On  hearing  this  Abujahl  hurled  a  stone  at 
him,  which  wounded  his  luminous  forehead.  The  rest  of  the  idola- 
ters then  caught  up  stones  and  pursued  him.  He  ascended  Blount 
Abukubays,  and  reclined  in  a  spot  which  is  now  called  the  Reclm- 
ing  place,  the  infidels  meanwhile  seeking  him  in  all  directions.  A 
person  went  and  told  Aly  that  Mohammed  was  slain,  upon  which  he 
ran  weeping  to  Khadeejah,  saying,  It  is  reported  the  idolaters  have 
stoned  the  prophet,  and  it  is  certain  he  is  nowhere  to  be  found. 
Give  me  water,  and  do  you  take  food,  and  let  us  haste  to  find  and 
offer  him  refreshment.  Directing  Khadeejah  to  search  the  plain 
while  he  ascended  the  mountains,  he  wept  and  cried,  0  Mohammed, 
0  prophet  of  God,  may  my  life  be  your  sacrifice  !  in  what  wady  are 
you  hungry  and  thirsty  and  have  not  taken  me  with  you  ?  Khadee- 
jah cried,  Show  me  the  chosen  prophet,  the  vernal  beauty,  the  suf- 
ferer for  God's  sake. 

In  this  state  of  things  Jibraeel  descended  to  Mohammed,  who 
wept  at  meeting  the  angel,  and  said,  See  what  my  people  have  done 
to  me  ;  they  have  charged  me  with  falsehood,  and  wounded  me  with 
the  stone  of  oppression.     Give  me  your  hand,  said  Jibraeel ;  and  he 
seated  the  prophet  on  the  top  of  the  mountain.     He  had  brought 
under  his  wing  a  carpet  of  paradise  which  was  woven  of  pearls  and 
rubies ;  this  he  spread  in  the  air,  and  it  covered  all  the  mountains  of 
Mekkah,  and  again  taking  the  hand  of  Mohammed  seated  him  on  it, 
and  said  to  him.  Do  you  wish  to  know  in  what  estimation  you  are 
held  by  the  Most  High  ?     He  replied  in  the  affirmative.     Then  call 
that  tree  to  you,  said  Jibraeel.     Immediately  it  obeyed  the  sum- 
mons and  made  a  religious  prostration  before  the  prophet,  and  on 
his  ordering  it  to  return,  it  promptly  obeyed.     The  angel  Ismaeel, 
the  regent  of  the  first  heaven,  now  descended,  and  saluting  the  proph- 
et said,  My  Lord  has  commanded  me  to  obey  you  implicitly  in  every 
thing.     If  you  order  I  will  pour  the  stars  upon  your  enemies  and 
burn  them.     The  angel  of  the  sun  appeared  and  offered  to  consume 
Mohammed's  enemies  by  bringing  the  sun  upon  their  heads ;  the 
an<yel  of  the  earth  proposed  to  have  them  swallowed  up  by  the  open- 
ing ground ;  the  angel  of  the  mountains  wished  to  hurl  all  the 
mountains  on  them ;  the  angel  of  the  ocean  asked  permission  to 
drown  them  beneath  the  mighty  waves  of  the  sea.     Having  first 
demanded  of  these  angels  if  they  were  all  commanded  to  aid  him, 
and  receiving  an  affirmative  answer,  he  raised  his  blessed  face  toward 
.heaven  and  said»  I  am  not  sent  to  inflict  judgment,  but  am  enjoined 


LX.]  OP   MOHAMMED.  189 

to  be  the  mercy  of  the  universe.     Leave  me  to  my  people,  for  they 

are  ignorant,  and  this  is  the  reason  of  their  treatinor  me  thus. 
.  .  .  . 

Jibraeel  observing  Khadeejah  weeping  in  her  search  for  the  proph- 
et through  the  wady,  pointed  her  out  to  him  saying,  The  angels  of 
the  heavens  also  weep  with  her.  Call  her  to  you,  give  her  my  sal- 
utation, and  tell  her  she  has  a  house  in  paradise  built  of  pearl  and 
adorned  with  gold,  where  there  is  no  sound  exciting  fear.  He 
called  Aly  and  Khadeejah,  blood  continuing  to  drop  from  his  fore- 
head, but  he  did  not  permit  it  to  fall  on  the  earth,  lest  the  Most  High 
should  take  vengeance  on  all  its  inhabitants. 

At  night  Xly  and  Khadeejah  brought  Mohammed  back  to  his 
house,  and  placed  a  large  flat  stone*  over  the  place  where  he  sat,  to 
protect  him  from  stones  descending  in  that  quarter,  while  before  him 
stood  i^ly  and  Khadeejah,  shielding  him  with  their  own  bodies,  for 
the  idolaters  having  heard  of  his  return,  came  and  assaulted  the  house 
with  missiles.  At  length  Khadeejah  exclaimed,  Are  ye  not  asham- 
ed, ye  Koraysh,  to  be  hurling  stones  at  the  house  of  a  woman  who  is 
of  the  highest  rank  among  you  ?  if  you  do  not  fear  God,  yet  for 
honor's  sake  desist.  At  this  rebuke  the  idolaters  went  away.  The 
next  day  the  prophet  went  to  the  mesjid  to  perform  his  devotions, 
and  (jrod  inspired  his  enemies  with  such  fear  that  they  did  not  offer 
him  any  annoyance. 

It  is  recorded  that  in  the  fifth  year  of  his  prophetical  office,  Su- 
mayah,  the  mother  of  Amfir-bin-Yaser,  was  martyred.  She  was  of 
the  number  who  were  tortured  by  the  idolaters  to  compel  them  to 
forsake  islam.  Abujahl  passing  at  that  time,  pierced  her  to  the  heart 
with  his  spear. 

*  Note  97. 


CHAPTER  X. 

Mohammed's  MciraJ,  or  Ascension  on  high. 

In  respect  to  the  maraj,  or  ascension,  let  the  reader  know  that  it 
is  related  in  the  Koran,  and  in  the  most  authentic  and  veritable  tra- 
ditions. At  night,  the  prophet  was  carried  from  sacred  Mekkah  to 
the  mesjid  at  Jerusalem,  and  thence  was  transported  through  the  heav- 
ens to  Sidret-ul-Muntaha,  and  to  the  high  empyrean.  The  wonders 
of  heaven  were  shown  him,  secret  mysteries  and  boundless  knowl- 
edge was  imparted  to  him,  and  in  Bayt-ul-Mamoor,*  and  at  the 
throne  of  the  divine  empyrean,  he  adored  the  Most  High  and  met  the 
spirits  of  the  prophet.  He  entered  paradise  and  surveyed  its 
abodes. 

Both  sheeah  and  sunnee  traditions  declare  that  the  ascension  was 
bodily,  and  not  merely  in  the  spirit ;  in  the  state  of  wakefulness,  not 
of  sleep.  On  this  head,  among  the  ancient  ulemas  of  the  sheeahs 
there  was  no  disagreement.  The  doubts  which  some  have  enter- 
tained whether  the  ascension  was  bodily,  or  only  in  the  spirit,  have 
arisen  from  want  of  examining  the  subject,  or  from  disbelief  of  its 
divine  attestations,  and  listening  to  people  who  are  without  feith 
themselves.  For  how  can  one  who  possesses  faith  in  the  declara- 
tions of  God  and  His  prophet,  and  in  the  imams  of  the  truth,  the 
verses  of  the  Koran,  and  thousands  of  traditions  which  relate  in 
various  ways  and  the  clearest  manner  to  a  bodily  ascension,  deny  or 
explain  away  the  whole  ?  In  almost  every  page  of  the  sheeah  and 
sunnee  traditions  there  is  allusion  to  the  ascension,  and  were  I  to 
collect  all  that  is  said  on  this  subject,  the  mass  would  make  many 
volumes.     I  shall  merely  give  some  specimens  of  the  whole. 

It  is  agreed  by  sheeahs  and  sunnees  that  the  ascension  was  before 
the  Hijret,  or  flight  from  Mekkah.  It  is  probable  that  the  ascension 
was  afterwards  repeated.  But  that  which  occurred  before  the  Hij- 
ret, according  to  some  authorities,  happened  on  Friday  night,  the 
seventeenth  of  the  blessed  month  of  Ramazan,  or  on  the  twenty-first 
of  this  month,  and  six  months  before  the  Hijret.  Some  say  it  was 
in  the  month  of  llabeca-ul-evvel,  two  years  after  Mohammed's  assump- 
tion of  the  prophetical  office.     Others  maintain  that  the  ascension 

*  Note  97. 


CH.  X.]  LIFE   AND   KELIGION,    ETC.  191 

occurred  on  tlio  twenty-seventli  of  the  month  of  Rejeb,  in  the  second 
year  of  the  Hijret.  There  are  differences  respecting  the  place  whence 
the  ascension  was  performed  :  some  say  it  was  from  the  house  of 
Aly's  sister,  Ummhany,  some  from  the  house  of  AbutfiHb,  and 
others  from  the  Kabah.  It  is  not  agreed  whether  the  ascension  was 
repeated,  but  respectable  traditions  will  be  adduced  to  show  that  it 
was  repeated  many  times,  and  all  the  disagreement  about  the  ascen- 
sion may  have  arisen  from  this  reason  :  that  one  account  relates  to  one 
ascension,  and  another  statement  to  a  certain  other  ascension. 

Of  the  verses  in  the  Koran,  relating  to  the  maraj,  this  is  one  : 
"  Praise  be  unto  him  who  transported  his  servant  by  night,  from 
the  sacred  temple  of  MelJcaJi  to  the  farther  temple  of  Jerusalem,  the 
circuit  of  which  we  have  blessed,  that  we  might  show  sorne  of  our 
signs  ;  God  is  he  who  heareth  «?2c?seetli."*  Some  maintain  that  the 
phrase — sacred  mesjid — refers  to  the  city  Mekkah,  because  the  whole 
city  is  a  place  for  prayer  and  is  held  sacred ;  and  that  the  remote 
mesjid  means  the  one  in  Sham.  But  from  many  respectable  tradi- 
tions it  appears  that  the  remote  mesjid  is  one  in  the  fourth  heaven, 
and  the  most  remote  of  all  the  mesjids.  Aly-bin-Ibruheem  relates 
that  the  imam  Mohammed  Baker  once  asked  a  man  what  people 
said  about  this  verse.  He  replied.  They  say  the  prophet  went  from 
the  Kabah  to  Bayt-ul-Mukkades.f  That  is  not  the  meaning,  said 
the  imam,  but  the  prophet  went  from  the  temple  on  earth  to  the 
temple  on  high,  which  stands  perpendicularly  over  the  Kabah.  The 
imam  Saduk  also  being  asked  which  wCre  the  most  sacred  and  hon- 
orable mesjids,  replied,  The  Kabah  and  the  mesjid  of  the  prophet  at 
Medeenah.  But,  said  the  inquirer,  what  is  the  rank  of  the  remote 
mesjid  ?  The  imam  answered,  The  remote  mesjid  of  which  God  has 
spoken  in  the  Koran,  is  in  heaven  ;  the  mesjid  in  Sham  is  inferior  to 
that  at  Koofah.  The  compiler  adds  that  the  phrase — remote  mesjid 
— may  refer  to  the  temple  in  heaven,  without  contradicting  the  fact 
that  the  prophet  was  carried  to  the  mesjid  of  Bayt-ul-Mukkades, which 
a  great  many  traditions  prove  to  have  been  the  case,  although  it  is 
probable  that  in  some  of  his  ascensions  he  did  not  visit  that  mesjid. 

The  imam  Saduk  declares  that  he  is  not  a  true  shoeah  who  denies 
one  of  these  four  doctrines  :  Mohanmied's  ascension  to  heaven ; 
angels  questioning  the  dead  in  the  grave ;  the  existence  of  paradise 
and  hell ;  and  the  intercession  of  Mohammed  at  the  judgment.     He 

*  Surah  17  :  1. 

Note. — The  Persian  version  of  this  verse,  which  I  have  quoted  from  Sale, 
is  the  following:  —  "Holy  is  that  Lord  who  transported  his  servant  in  a 
night,  from  the  sacred  mesjid  to  the  most  remote  mesjid,  that  mesjid  whose 
circuit  we  have  blessed,  that  we  might  show  him  of  the  signs  of  our  greatness 
and  glory  :  verily,  God  is  knowing  to  everything  that  is  heard  and  to  every- 
thing that  is  seen."  The  name  Jerusalem  is  not  in  the  Arabic  text,  and 
the  sheeahs,  it  will  be  observed,  interpret  the  verse  differently. 

t  Jerusalem. 


192  LIFE   AND   RELIGION  [CH. 

says  likewise  that  the  Most  High  transported  the  prophet  to  heaven 
a  hundred  and  twenty  times.  On  the  authority  of  this  imam,  it  is 
related  that  on  the  night  of  the  ascension,  Jibrfieel,  Meekacel  and 
Israfeel  brought  the  creature,  Borak,  for  Mohammed.  One  held 
the  bridle,  another  the  stirrup,  and  the  third  arranged  the  clothes  of 
the  propliet  as  he  mounted.  Borak  being  restless,  Jibrfieel  gave  him 
a  blow,  bidding  him  be  quiet,  for  he  was  never  mounted  by  a  more 
worthy  rider.  As  Boruk  flew  on  his  way,  Jibraeel  showed  the 
prophet  the  wonders  of  earth  and  the  heavens.  As  we  proceeded, 
I  heard,  said  Mohammed,  a  voice  on  my  right,  which  I  disregarded. 
Then  I  heard  another  voice  on  my  left,  but  to  this  I  paid  no  attention. 
Next  I  saw  a  woman  before  me  with  bare  arras  and  adorned  with  all 
the  ornaments  of  the  world  :  she  cried,  Look  at  me,  0  Mohammed, 
and  let  me  speak  with  you.  I  passed  her  without  the  least  notice, 
and  was  proceeding,  when  suddenly  such  a  frightful  noise  assailed 
my  ears  as  filled  me  with  terror. 

Jibrfieel  now  directed  me  to  alight  and  perform  prayers,  saying, 
This  is  the  sacred  place,  Medeenah,  to  which  you  will  flee.  Having 
mounted  and  gone  some  distance  he  again  directed  me  to  alight  and 
pray,  observing,  This  is  Mount  Seenfi*  where  the  Most  High  spake 
with  Moosfi.  After  mounting  and  proceeding  a  little  way,  he  again 
told  me  to  alight  and  pray,  saying.  This  is  Baytlakhem,  where  Ees§, 
was  born.  He  then  took  me  to  Bayt-ul-Mukaddes  and  bound  Borak 
to  a  ring  to  which  the  ancient  prophets  tied  their  animals,  and 
I  entered  the  mesjid  with  Jibraeel  on  my  right.  There  I  saw 
Ibrfiheera,  Moosfi  and  Eesfi,  with  a  multitude  of  prophets  who  were 
assembled  on  my  account.  Jibraeel  pronounced  the  azan,t  stationed 
me  in  advance  of  the  rest,  and  all  the  prophets  in  a  rank  performed 
prayers  behind  me ;  but  of  this  I  do  not  boast.  The  treasurer  of 
Bayt-ul-Mukaddes  brought  me  three  vessels :  one  of  milk,  one  of 
wine,  and  one  of  water.  I  heard  a  voice  say.  If  he  takes  the  water, 
he  and  his  sect  will  be  drowned ;  if  he  takes  the  wine,  they  will 
wander  from  the  right  way  ;  but  if  he  takes  the  milk,  he  and  his  sect 
will  find  rehgious  direction.  I  took  the  bowl  of  milk  and  drank  it. 
You  have  found  guidance,  said  Jibraeel,  and  your  sect  also.  But 
what  did  you  notice  on  the  way  ?  he  inquired.  On  telling  him,  he 
remarked  that  the  voice  I  heard  on  my  right  was  of  a  seducing 
Yehoodee,  whom  if  I  had  answered,  my  sect  would  have  become 
Yehoodees.  The  voice  on  my  left  was  a  Nasaranee  lure,  a  reply  to 
which  would  have  made  my  sect  Nasaranees,  and  the  womanj  that 
strove  in  vain  to  fascinate  me,  was  the  world  :  if  I  had  spoken  to  her, 
my  sect  would  have  preferred  this  world  to  the  future.  Jibrfieel  said 
moreover,  that  the  terrific  noise  I  heard  was  the  sound  of  a  rock 
hurled  from  the  verge  of  hell,  seventy  years  before,  and  which  struck 

*  Sinai.  f  Call  to  prayers.  J  Note  99. 


X.]  OF    MOHAMMED.  193 

the  bottom  of  the  abyss  that  night.     After  this  dreadful  indication 
of  the  depth  of  future  woe,  the  prophet  never  laughed. 

Jibraeel  now  conducted  me,  said  31ohammed,  to  the  first  heaven. 
There  I  saw  Isniaeel,  the  angelic  regent  of  that  place,  and  lord  of 
the  meteors  with  which  every  shaytan  is  repelled  from  the  celestial 
mansions.  Under  the  orders  of  Ismaeel  are  seventy  thousand  angelic 
officers,  each  of  whom  commands  a  division  of  seventy  thousand 
angels.  Who  is  this  with  you  V  said  Ismaeel  to  Jibraeel.  Moham- 
med; replied  my  conductor.  Has  he  appeared?  Yes,  said  my 
guide.  Ismaeel  then  opened  the  gate  of  heaven,  and  we  exchano-ed 
salutations,  and  mutually  implored  divine  blessings  on  each  other, 
and  he  said,  Hail  and  welcome  I  my  worthy  brother,  and  worthy 
prophet.  The  angels  advanced  to  meet  me,  and  all  that  saw  me 
laughed  for  joy. 

At  length  I  met  an  angel  more  gigantic  than  I  had  ever  seen 
before,  with  an  ugly  look  and  signs  of  wrath  in  his  countenance. 
He  like  the  rest  asked  my  benediction,  but  did  not  smile  like  them. 
I  inquired  of  Jibraeel  who  he  was,  for  I  was  afraid  of  him.  You 
have  cause  to  fear  him,  replied  my  conductor,  we  all  stand  in  awe 
of  him.  He  is  the  overseer  of  hell,  and  has  never  smiled  since  the 
omnipotent  Lord  made  him  ruler  of  that  dreadful  world.  His  wrath 
against  the  enemies  of  Crod,  and  against  sinners  violating  the  divine 
law,  is  continually  increasing  ;  and  by  him  God  will  take  venoeance 
on  them.  If  he  had  smiled  on  any  one  it  had  been  on  thee,  but  he 
never  smiles.  However  I  exchanged  salutations  with  him,  and  he 
congratulated  me  about  paradise.  As  Jibraeel  was  the  ruler  of  the 
angels,  I  asked  him  if  he  would  not  command  this  angel  to  show  me 
hell.  Accordingly  he  removed  a  curtain  and  opened  a  door  of  hell, 
when  suddenly  a  flame  blazed  forth  which  I  feared  would  envelop 
me,  and  I  asked  Jibraeel  to  order  him  to  quell  the  flame  and  shut 
the  door.  Passing  thence  I  saw  a  very  large  man,  of  a  wheaten 
complexion,  and  inquiring  who  he  was,  Jibraeel  said.  This  is  your 
father  Adam.  We  exchanged  salutations  and  implored  blessings 
on  each  other,  and  he  bade  me  hail  and  welcome,  as  a  worthy  son 
and  prophet  sent  in  a  worthy  time. 

Proceeding  on,  I  came  to  an  angel  seated  in  a  company  of  ano-els. 
He  held  the  world  between  his  knees,  and  a  tablet  of  light  in°  his 
hand.  Something  was  written  on  the  tablet,  on  which  he  looked 
with  the  steady  gaze  of  a  melancholy  man.  On  inquiring  who  he 
was,  Jibraeel  said.  This  is  the  angel  of  death ;  he  is  incessantly 
occupied  in  taking  away  life.  After  being  introduced  by  my  con- 
ductor as  the  prophet  of  mercy,  I  exchanged  salutations  with  him, 
and  he  bade  me  hail  and  welcome,  saying  that  my  sect  was  good.  I 
replied  by  expressing  thanksgiving  to  God.  Jibraeel  now  remarked. 
This  angel's  work  is  greater  and  more  severe  than  that  of  any  other 
angel.  I  inquired  if  he  alone  took  away  the  spu-it  of  all.  Yes, 
14 


194  LIFE  AND   RELIGION  [CH. 

said  Jibraeel.  I  then  asked  the  angel  of  death  if  he  saw  and 
approached  every  individual.  Yes,  he  replied,  the  world  over  which 
God  has  given  me  an  office  is  no  more  in  my  hand  than  a  dirhem  is 
in  yours.  There  is  not  a  house  whose  inmates  I  do  not  observe  one 
by  one  five  times  a  day.  When  relatives  weep  the  departure  of  a 
friend,  I  say  to  them,  Weep  not  for  him,  for  I  must  visit  you  again 
and  again  till  none  of  you  are  left.  I  remarked.  Death  is  enough 
to  cause  grief  and  overwhelming  sorrow.  That  which  follows  death, 
added  Jibraeel,  is  far  more  dreadful  than  dying. 

Passing  thence,  I  came  to  a  company  seated  at  tables  laden  with 
the  daintiest  viands,  and  with  the  most  putrid  flesh,  which  they 
devoured  without  tasting  that  which  was  delicious.  Who  are  these  V 
I  inquired.  They  are  those,  said  Jibraeel,  that  eat  forbidden  things 
in  preference  to  that  which  is  lawful,  and  to  your  sect  they  belong, 

0  Mohammed. 

Next  I  saw  an  angel  whom  God  had  created  of  immense  size. 
Half  his  body  was  fire,  and  half  was  snow  :  the  fire  did  not  melt  the 
snow,  nor  the  snow  quench  the  fire.     He  cried  with  a  loud  voice, 

1  ascribe  holiness  to  the  Lord,  who  preserves  entire  the  conflicting 
elements  of  my  being  :  0  Lord,  who  hast  united  snow  to  fire,  impart 
unity  to  the  hearts  of  those  that  believe  in  thee.  On  inquiring  who 
he  was,  Jibraeel  said,  This  is  the  most  benevolent  angel  of  God 
towards  true  believers,  and  from  the  day  of  his  creation  till  now  he 
has  uttered  this  prayer  for  the  objects  of  his  good  will.  I  saw  two 
other  angels,  one  of  whom  cried,  0  Lord,  whoever  gives  in  thy 
cause,  do  thou  reward  him  ;  and  the  other  cried,  0  Lord,  whoever 
is  miserly  and  gives  not  in  thy  cause,  do  thou  destroy  his  property. 

Proceeding  thence,  I  saw  several  companies  that  had  lips  like  a 
camel ;  and  angels  cut  the  flesh  off  their  sides  with  scissors  and  threw 
it  in  their  mouths,  forcing  them  to  eat  it.  At  my  inquiry,  Jibraeel 
said,  These  derided  believers,  and  sought  out  their  faults.  Next  I 
saw  a  party  beating  their  heads  with  stones.  These,  said  my  con- 
ductor, went  to  sleep  without  performing  the  prayers  appointed  be- 
fore rest.  Next  I  saw  a  company  into  whose  mouths  angels  were 
pouring  fire,  that  passed  the  natural  way  through  their  bodies. 
They  had  unrighteously  devoured  the  property  of  orphans,  and  it  is 
declared  in  the  Koran,  "  Surely  they  who  devour  the  possessions  of 
orphans  unjustly,  shall  swallow  down  nothing  but  fire  into  their  bel- 
lies, and  shall  broil  in  raging  flames."*  Then  I  passed  a  crowd  of 
people  who  could  not  rise  on  account  of  their  prodigious  stomachs. 
These  were  usurers,  that  in  the  Koran  are  compared  to  the  people  of 
Faroun,  dreading  the  wrath  to  come  :  "  They  shall  be  exposed  to 
the  fire  of  hell  morning  and  evening ;  and  the  day  whereon  the  hour 
of  judyment  shall  come,  it  shall  be  said  unto  them,  Enter,  0  peo- 

*  Surah  4  :  11. 


X.]  OF    MOUAMMED.  195^ 

pie  of  Pharaoh,  into  a  most  severe  torment."*  Passing  thence,  I 
saw  a  party  of  women  suspended  by  their  breasts.  These  had  com- 
mitted adultery,  and  palmed  their  illicit  offspring  upon  their  husbands, 
and  secured  them  an  inheritance  in  their  husbands'  property.  At 
this  the  prophet  remarked,  Terrible  is  the  wrath  of  God  against  the 
woman  guilty  of  such  crimes. 

I  then  beheld  a  number  of  angels,  whom  the  Lord  of  the  universe 
had  formed  as  it  had  pleased  Him,  and  placed  their  faces  in  whatever 
position  He  chose.  All  their  members  uttered  praises  to  the  Most 
High,  in  all  manner  of  voices,  and  they  wept  through  fear  of  God. 
Said  Jibraeel,  These  were  created  in  the  form  you  see,  and  since 
their  creation  they  have  not  spoken  to  each  other,  nor  raised  their 
heads,  nor  looked  under  their  feet,  such  is  their  awe,  humility  and 
fear  of  the  Holy  and  Divine.  They  returned  my  salutation  only  by 
a  sign.  Jibrfieel  then  informed  them  that  I  was  the  prophet  of  mer- 
cy, the  last  and  best  of  the  prophets,  and  inquired  if  they  would 
not  speak  to  me.  They  then  saluted  and  honored  me,  and  congrat- 
ulated me  on  the  goodness  bestowed  on  me  and  my  sect. 

Jibraeel  now  conducted  me  to  the  second  heaven,  where  I  saw  two 
persons  much  resembling  each  other.  Who  are  these  ?  I  inquired. 
Jibraeel  replied.  They  are  two  cousins,  Yahyah  and  Eesti.t  We 
exchanged  salutations  and  mutually  implored  blessings  on  each  other, 
and  they  bade  me  hail  and  welcome,  worthy  brother  and  prophet !  In 
this  heaven  I  saw  angels  inspired  with  awe,  whose  faces  were  turned 
in  the  direction  God  had  commanded,  and  they  looked  to  no  other 
quarter.  In  various  voices  they  uttered  praise  and  ascribed  holiness 
to  the  Most  High. 

I  now  ascended  the  third  heaven,  and  saw  there  a  man  exceeding 
all  others  in  beauty  as  much  as  the  full  moon  excels  the  stars.  Jib- 
raeel said  to  me.  This  is  your  brother  Yoosuf  I  We  saluted  each 
other,  mutually  invoking  blessings.  Here  again  I  saw  angels  filled 
■with  awe,  like  those  I  had  seen  in  the  heaven  below. 

On  ascending  the  fourth  heaven,  I  met  a  man  who,  Jibraeel  in- 
formed me,  was  Idrees,§  whom  God  transported  on  high,  according 
to  V  ueclaration  in  the  Koran:  "  And  we  exalted  him  to  a  high 
place."  II  We  saluted  each  other,  mutually  imploring  blessings. 
Here  too  were  angels  inspired  with  awe,  who  pronounced  congratula- 
tions on  me  and  my  sect.  In  this  heaven  I  saw  an  archangel  seated 
on  a  throne,  under  whose  orders  were  seventy  thousand  angelic  offi- 
cers, each  commanding  a  company  of  seventy  thousand  angels. 
Methought  there  was  no  angel  greater  than  this.  Presently  Jibnieel 
bade  him  rise,  which  he  did,  and  he  will  remain  standing  till  the 
judgment  day. 

*  Surah  40  :  49.  f  John  Baptist  and  Jesus.  J  Joseph. 

§  Enoch.  11  Surah  19  :  58. 


196  LIFE   AND   RELIGION  [CH. 

Ascending  the  fifth  heaven,  I  saw  an  old  man  with  large  eyes,  a 
greater  than  whom  I  had  not  seen.  I  marvelled  at  the  multitude  of 
his  sect  that  were  around  him.  This,  said  Jibiaeel,  is  the  prophet 
whose  sect  loved  him — Hai'oon,*  the  son  of  Imnln.  Here,  likewise, 
were  angels  of  awe. 

Proceeding  up  to  the  sixth  heaven,  I  saw  a  tall  man  of  wheaten 
complexion  and  very  long  hair.  I  heard  him  say.  The  Benee  Isnl- 
eel  think  me  the  dearest  with  the  Most  High,  but  this  man, — meaning 
myself, — is  dearer  than  I  am.  Being  informed  he  was  Moosa,  the 
son  of  Imran,  we  exchanged  salutations  and  the  imploring  of  bless- 
ings.    In  this  heaven  also  were  angels  of  awe. 

When  I  ascended  the  seventh  heaven,  every  angel  I  passed  said 
to  me.  Use  cupping,  and  command  your  sect  to  do  the  same.  Pres- 
ently I  saw  a  man  whose  hair  and  beard  were  white,  and  he  was 
seated  on  a  throne.  I  inquired.  Who  is  this  in  the  seventh  heaven, 
in  the  neighborhood  of  the  divine  presence,  at  the  door  of  Bayt-ul- 
Mamoor  ?  This,  replied  Jibraeel,  is  your  father,  Ibraheem,  and 
this  is  the  region  for  the  pure  of  your  sect.  In  relating  this,  the 
prophet  here  recited  the  verse,  "  Verily  the  men  who  are  the  near- 
est of  hin  unto  Abraham  are  they  who  follow  him  ;  and  this  prophet, 
and  they  who  believe  on  him  ;  God  is  the  patron  of  the  faithful. ''f 
We  exchanged  salutations,  and  he  hailed  me  a  worthy  son  and  prophet. 
There  I  saw  angels  of  aw^e,  as  in  the  other  heavens,  who  pronounced 
congratulations  upon  me  and  my  sect. 

In  the  seventh  heaven  I  saw  seas  of  glittering  light  whose  efful- 
gence dazzled  the  eyes ;  I  also  saw  seas  of  darkness,  and  seas  of 
snow.  When  overcome  by  fear  at  the  sight  of  these  sublime  wonders, 
Jibraeel  bade  me  rejoice  and  render  thanks  to  God,  who  held  me  so 
dear  as  to  confer  on  me  such  favors.  The  Most  High  then  imparted 
to  me  power  to  survey  those  wonders,  and  understand  those  mys- 
teries. While  lost  in  adm.iration,  Jibraeel  said  to  me.  Are  these 
thmgs  wonderful  in  your  eyes  ?  the  greatness  of  thy  Lord,  beyond 
compare,  exceeds  all  you  behold.  Verily,  between  the  Most  High 
and  His  intelligent  creation  are  ninety  thousand  curtains,  or  material 
divisions,  which  separate  Him  from  the  place  whence  divine  commu- 
nications proceed.  Myself  and  Israfeel  enjoy  the  nearest  approach, 
and  between  us  are  four  divisions,  one  of  light,  another  of  darkness, 
the  third  of  cloud,  and  the  fourth  of  water.  Among  the  number  of 
divine  wonders  that  met  my  eyes  on  every  hand,  was  a  cock  that 
stood  on  the  foundation  of  the  seventh  or  lowest  earth,  and  his  head 
reached  the  empyrean.  He  had  two  wrings,  which,  when  expanded, 
outstretched  the  limits  of  the  east  and  west,  and  his  note  of  praise 
was.  Holy  is  my  Lord,  ineffably  exalted.  Every  morning  this  cock 
expands  and  beats  his  wings  and  calls  aloud  in  praise,  proclaiming, 

*  Aaron.  t  Surah  3  :  61. 


X.]  OF   MOHAMMED.  197 

Holy  is  the  King  of  holiness ;  holy  is  the  Lord  of  greatness  and 
bounty ;  there  is  no  God  but  the  living  and  eternal.  When  this 
morning  call  resounds,  all  the  cocks  on  earth  clap  their  wings  and 
utter  praises  to  the  Most  High ;  and  when  their  angelic  leader  is 
silent,  they  become  quiet.  The  wings  of  that  empyrean  cock  are 
white,  the  feathers  under  his  wings  are  green,  and  the  beautiful 
effect  of  these  colors  is  indescribable. 

Attended  by  Jibraeel,  I  now  entered  Eayt-ul-Mamoor,  and  per- 
formed two  rukats  of  prayer.  There  I  beheld  a  company  of  my  fol- 
lowers clothed  in  white  garments,  and  a  crowd  clothed  in  old  soiled 
garments.  Those  beautifully  arrayed  were  admitted  into  the  temple, 
but  the  others  were  inhibited.  On  coming  out  of  the  temple  I  saw 
two  rivers,  one  called  Koser,  and  the  other  named  the  river  of  mercy. 
The  road  to  paradise  led  me  along  these  rivers,  on  whose  banks  I  saw 
palaces  for  myself  and  family,  and  for  my  pure  women.  The  soil  of 
paradise  is  musk.  Seeing  a  girl  swimming  in  the  rivers  of  paradise, 
I  inquired  who  she  was.  She  replied,  I  belong  to  Zayd-bin-Hfirisah. 
On  returning  to  earth,  I  congratulated  Zayd  on  his  future  bliss 
with  that  celestial  nymph.  In  that  happy  region  I  beheld  birds 
equalling  in  size  the  largest  camel.  The  pomegranates  were  as  large 
as  a  great  bucket.  I  saw  a  tree  in  paradise  so  immense  that  a  bird 
could  not  fly  around  its  trunk  in  seven  hundred  years,  and  its 
branches  extended  to  every  house  in  that  blissful  abode.  What  tree 
is  this?  I  inquired.  Jibraeel  replied,  This  is  Tooba,  concerning 
which  God  has  said,  "  They  who  believe  and  do  that  which  is  right 
shall  enjoy  blessedness  and  partake  of  a  happy  resurrection."*  Af- 
ter entering  paradise,  I  inquired  of  Jibraeel  what  those  seas  were  I 
had  seen  in  the  seventh  heaven.  He  replied,  They  are  curtains  with- 
out which  the  light  of  the  empyrean  would  burn  everything  under 
it. 

I  passed  on  to  Sidret-ul-Muntaha,  every  leaf  of  which  shaded  a 
great  sect.  From  this  point,  I  advanced  within  a  bow's  length,  or 
nearer  the  divine  presence  of  my  Lord,  whom  I  saw,  and  who  ad- 
dressed me,  saying,  The  apostle  believed  what  was  sent  him  from 
his  God.  I  answered,  The  faithful  have  all  believed  in  Him,  His 
angels.  His  book  and  apostles  ;  the  faithful  say,  We  make  no  differ- 
ence among  them,  but  believe  them  all.  I  then  added,  we  have  heard 
the  words  of  God  and  obeyed  ;  we  entreat  thy  forgiveness,  0  Lord  ; 
to  thee  all  return.  The  Most  High  said,  God  lays  no  commands  on 
any,  but  according  to  his  power  to  bear  them  ;  what  a  soul  acquires, 
whether  good  or  evil,  is  for  itself.  I  prayed,  0  Lord,  do  not  pun- 
ish us  for  mere  forgetfulness,  or  sins  of  inadvertence.  The  Most 
High  replied,  I  will  not  punish  you  for  these  things.  Again  I 
p  rayed,  0  Lord,  do  not  lay  upon  us  heavy  burdens,  as  thou  didst 

*  Surah  13  :  28.      See  Note  117. 


198  LIFE   AND    RELIGION  [CH. 

on  former  sects.  This  petition  was  also  accepted,  and  I  added,  0 
Lord,  do  not  burden  us  beyond  our  strength,  pardon  our  sins,  and 
be  merciful  to  us  ;  thou  art  our  helper  and  guide,  therefore  help  us 
against  the  infidels.  The  Most  High  replied,  I  grant  all  your  re- 
quests in  behalf  of  yourself  and  sect.  I  then  said,  0  Lord,  thou 
didst  impart  peculiar  excellencies  to  thy  prophets,  therefore  bestow 
such  a  favor  on  me.  The  Most  High  answered,  Of  the  things  I 
grant  thee  are  these  two  expressions  from  my  empyrean  treasury, 
namely,  There  is  no  power  but  of  God,  and  no  asylum  but  Him. 

I  now  heard  an  angel,  who  never  before  had  been  seen,  proclaim- 
ing the  azan*  after  he  had  twice  shouted,  Allah  akbar  !  The  Most 
High  said,  My  faithful  servant  declares  truly  that  I  am  greater  than 
created  minds  can  comprehend.  When  the  angel  had  repeated,  I 
testify  that  there  is  no  God  but  God,  the  Most  High  said.  My  ser- 
vant speaks  truth  in  the  declaration,  there  is  no  Lord  but  me. 
When  he  had  repeated,  I  testify  that  Mohammed  is  the  apostle  of 
God,  the  Most  High  added.  True  saith  my  angel,  Mohammed  is 
my  servant  and  apostle;  I  have  sent  him  and  chosen  him.  When 
the  crier  pronounced.  Hasten  to  prayers,  The  Most  High  declared, 
True  saith  my  servant ;  he  calls  men  to  a  religious  duty,  and  whoever 
from  earnest  desire  endeavors  to  be  present  and  to  please  me^  this  is 
an  atonement  for  his  sins.  When  the  angel  cried.  Hasten  to  pros- 
perity, the  omnipotent  Lord  said.  Prayer  is  the  means  of  worthiness 
and  prosperity  and  salvation.  I  then  performed  prayers,  standing 
in  advance  of  the  angels,  who  were  arrayed  behind  me  as  the  proph- 
ets had  been  at  Bayt-ul-Mukaddes.  When  prayers  were  finished, 
the  effulgence  of  the  love  of  God  encompassed  me  and  I  fell  in  adora- 
tion. The  Most  High  called  to  me  and  said,  I  made  fifty  prayers 
daily  obligatory  on  every  sect  before  you,  and  enjoin  the  same 
number  on  you  and  your  followers. 

On  my  return  through  the  heavens,  Ibr^heem  and  the  other 
prophets  made  no  inquiry  of  me  concerning  this  matter,  but  when  I 
came  to  Moosa,  at  his  demand,  I  told  him  the  Most  High  had  made 
fifty  prayers  obligatory  on  me  and  my  sect.  He  replied,  The  Lord 
has  no  need  of  your  religious  services ;  your  sect  is  the  last  and 
weakest  of  all,  and  unable  to  perform  fifty  prayers  a  day :  return 
to  thy  Lord,  and  implore  Him  to  lighten  the  burdens  of  your  sect. 
Accordingly  I  returned  to  Sidret-ul-Muntaha,  where  I  fell  in  adora- 
tion and  said,  0  Lord,  thou  hast  made  fifty  prayers  obligatory  on 
me  and  my  sect ;  the  duty  is  hard  for  us  to  perform ;  for  the  sake 
of  thine  own  exaltation,  lighten  the  burden.  The  Most  High  then 
remitted  ten  prayers,  but  on  meeting  Moosa  again  he  sent  me  back  to 
intercede  that  God  would  still  farther  diminish  the  number,  when 
another  ten  were  cancelled ;  but  Moosa,  not  yet  content,  sent  me 

*  Note  100. 


X.]  OF    MOHAMMED.  199 

back  again,  to  beseecli  more  abatement,  and  thus  the  number  of  obli- 
gatory prayers  was  at  last  reduced  to  five.  Moosa,  not  satisfied 
even  now,  told  me  to  return  and  implore  a  still  farther  diminution, 
but  I  replied  that  I  was  ashamed  to  intercede  for  another  abatement, 
for  we  could  well  endure  the  burden  of  five  daily  prayers.  Imme- 
diately a  voice  from  the  Most  High  announced,  Since  you  are  patient 
in  the  performance  of  five  prayers,  I  will  grant  you  the  benefit  of  the 
whole  fifty,  and  will  accept  one  prayer  as  equivalent  to  ten.  AVho- 
ever  of  your  sect  performs  a  good  act  I  will  give  him  credit  for  ten, 
and  if  he  but  purposes  to  do  it,  and  fails,  I  will  still  write  for  him  a 
single  reward  due  such  an  act.  Whoever,  on  the  other  hand,  re- 
solves to  commit  a  sin  and  does  it  not,  I  will  record  nothing  against 
him  ;  and  if  he  is  guilty  of  the  act,  I  will  only  write  against  him  the 
single  sin  itself.  To  this  account  the  imAm  Sa  duk  added.  May  God 
give  Moosa-bin-Imran  a  good  reward  for  this  interest  in  the  Musul- 
mans  in  lightening  their  burdens. 

It  is  related  on  unquestionable  authority,  that  Zayd,  a  son  of  the 
imam  Zayn-ul-Aubideen,  asked  his  father  why  his  illustrious  ances- 
tor in  his  ascension  did  not  of  himself  beseech  an  abatement  of  the 
fifty  prayers  enjoined  on  him  by  the  IMost  High.  The  imam  replied 
that  the  prophet  thought  it  a  violation  of  reverential  courtesy  to  de- 
cline what  God  commanded,  but  when  a  prophet  of  Moosa's  exalted 
rank  advised  him  to  return  and  implore  a  diminution  of  the  burden, 
one  could  not  in  civility  refuse.  But,  my  father,  said  Zayd,  Moosa 
was  not  satisfied  when  the  number  of  prayers  was  reduced  to  five  ; 
why  did  not  the  prophet  go  back  again  and  entreat  for  a  farther  dim- 
inution? Because,  said  the  imam,  that  while  he  wished  to  ease  his 
sect,  he  was  anxious  not  to  lessen  their  reward,  desirous  that  they 
should  still  enjoy  the  benefit  of  fifty  prayers,  which  benefit  they 
would  have  lost  had  the  prayers  been  reduced  to  a  less  number,  for 
the  Most  High  declares,  "He  who  shall  appear  with  good  works, 
shall  receive  a  tenfold  recompense  for  the  same ;  but  he  who  shall 
appear  with  evil  works,  shall  receive  only  an  equal  punishment  for 
the  same ;  and  they  shall  not  be  treated  unjustly."* 

It  is  farther  related  that  a  man,  by  the  name  of  x\buhamzah,  put 
this  question  to  the  imam  Zayn-ul-Aubideen  :  Can  God  be  said  to 
have  a  place,  and  has  He  a  local  residence  'I  The  imam  replied,  God 
is  too  exalted  and  holy  to  be  restricted  to  place.  Why,  then,  rejoin- 
ed Abuhamzah,  did  He  transport  His  prophet  to  heaven  ?  To  show 
him  the  wonders  of  the  heavens,  answered  the  imam,  and  to  unfold 
to  his  view  the  marvels  of  His  works  and  the  mysteries  of  His  crea- 
tion. What,  then,  continued  the  inquirer,  is  the  meaning  of  the 
passage  which  says,  "  He  was  at  the  distance  of  two  bows'  length 
from  Jtim  or  yet  nearer."!     The  prophet,  said  the  imam,  was  thus 

*  Surah  6  :  161.  t  Surah  53  :  8. 


200  LIFE    AND    KELIGION  [CH. 

near  the  curtains  of  divine  ligbt,  whence  he  surveyed  the  kingdom 
of  the  heavens,  and,  suspended  over,  looked  down  on  earth,  seeing 
the  whole  kingdom  of  tins  world  so  distinctly  that  he  thought  him- 
self within  less  than  a  bow's  length  of  it. 

The  imam  Moosa  being  asked  why  the  Most  High  transported 
His  prophet  to  heaven,  thence  to  Sirlret-ul-Muntahfi,  and  thence  to 
the  curtains  of  light,  and  communicated  mysteries  to  him,  when 
God  had  no  peculiar  place,  he  replied,  The  Lord  of  the  universe 
has  no  local  residence  :  to  His  presence  all  places  are  the  same,  and 
time  has  neither  past  or  future.  But  He  willed,  by  the  visit  of 
3Iohammed,  to  ennolde  the  anaels  and  inhabitants  of  heaven  by  their 
beholding  the  incomparable  perfection  of  that  star  of  the  constella- 
tion of  glory,  and  to  show  him  the  wonders  of  His  own  divine 
greatness,  some  parts  of  which  the  prophet  might  relate  to  men  on 
his  return  to  earth  for  the  increase  of  their  faith.  The  reason  of  his 
being  borne  to  heaven  was  not  that  God  is  only  present  there,  as  the 
Mushebahees  say.* 

It  is  related  that  the  prophet  declared,  God  made  Borak  obedient 
to  me,  which  is  better  than  the  possession  of  the  world.  Borak  is 
an  animal  of  paradise,  of  medium  height,  with  a  human  face,  and 
hoofs  like  a  horse,  and  a  tail  like  an  ox,  and  is  in  size  larger  than  an 
ass,  and  smaller  than  a  camel.  His  saddle  is  ruby,  with  stirrups  of 
pearl,  and  he  has  seventy  thousand  golden  bridles.  His  wings  are 
set  with  jewels,  and  adorned  with  pearls,  rubies,  emeralds,  and  vari- 
ous other  precious  gems.  Between  his  eyes  is  inscribed.  There  is 
no  God  but  God,  who  has  no  associate,  and  Mohammed  is  the  apostle 
of  God.  His  color  is  the  most  beautiful  of  all  animals,  and  if  God 
permitted  him  he  would  circuit  this  world  and  the  next  at  one  heat. 
Another  tradition  says  that  Mohammed  declared,  I  shall  l)e  mounled 
on  Borak  at  the  day  of  judgment.  His  face  is  human,  his  form  like 
that  of  a  horse.  His  mane  is  of  pearls,  his  ears  are  emeralds,  his 
eyes  sparkle  like  the  planet  Venus,  and  his  body  is  radiant  like  the 
sun  ;  from  his  breast  pearls  are  exuded  in  perspiration,  and  he  is 
possessed  of  reason  like  mortals. 

Another  tradition  from  Saduk  relates  that  in  the  first  heaven  the 
Most  High  sent  a  blessing  on  the  prophet,  and  in  the  second  heaven 
taught  him  all  things  obligatory,  and  in  the  third  heaven  sent  for  him 
a  litter  of  forty  different  "colored  liglits  of  the  lights  which  surround 
the  divine  empyrean,  and  wliose  effulgence  eyes  cannot  sustain,  and 
at  whose  brightness  the  angels  fled  to  the  outer  limits  of  the  heav- 
ens, and  fell  in  adoration,  and  uttered  praises,  till,  on  Jibraeel's 
announcing  ^lohammed  to  tiiem,  thoy  flew  with  the  utmost  alacrity 
to  salute  him. 

*  A  sunnee  sect  who  ascribe  a  body  and  a  local  residence  to  the  Supreme 
Being. 


X.]  OF   MOHAMMED.  201 

At  Bayt-ul-Mamoor,  Moliaramed  beheld  the  Kabah  directly  under 
him,  so  that  if  he  had  dropped  anything  from  his  hand  it  would  have 
fallen  on  its  roof.  Then  a  voice  came  to  me,  saying.  This  is  the 
sacred  place,  and  you  are  the  consecra.ted  prophet,  imparting  honor 
to  the  temple.  Whatever  exists  on  earth  has  its  similitude  in  heaven. 
My  Lord  then  commanded  me  to  open  my  hand,  and  take  of  the 
water  flowing  from  the  right  pillar  of  the  empyrean,  which  I  did; 
and  for  this  reason  it  became  meritorious  to  take  up  the  water  for 
ablution  with  the  right  hand.*  A  voice  then  commanded.  Wash 
your  face  with  this  water,  that  you  may  be  pure  to  behold  the  light 
of  my  majesty  and  glory ;  then  wash  your  hands  to  the  elbow,  for 
you  will  take  my  word,  and  draw  your  wet  hands  over  your  feet  to 
the  instep,  and  over  your  head,  which  last  act  signifies  that  I  will 
draw  the  hand  of  mercy  over  your  head,  and  send  down  my  blessing 
on  you.  Drawing  the  hand  over  the  foot  is  because  I  will  carry 
you  up  through  several  regions  where  foot  has  never  trod,  nor  will 
again  after  thee.  Thus  was  the  mode  of  prayer  and  ablution  estab- 
lished. The  Most  High  then  commanded.  Turn  towards  the  black 
stone  which  is  before  thee,  and  extol  me  according  to  the  number  of 
curtains  by  saying,  Allah  akbar  !  and  on  this  account,  seven  repeti- 
tions of  this  exclamation  were  ordained  for  prayer,  because  the  cur- 
tains were  seven.  Each  time  he  passed  a  curtain,  he  said,  Allah 
akbar  !  After  passing  three  curtains  he  came  to  the  oceans  of  light 
of  the  Lord  of  forgiveness,  and  on  repeating  the  tekbeer,the  passed 
two  more  curtains,  and  came  to  other  seas  of  light.  When  the  last 
two  tekbeers  were  pronounced,  he  passed  the  sixth  and  seventh  cur- 
tains, and  came  to  still  other  oceans  of  light.  Therefore  it  was  or- 
dained that  three  consecutive  tekbeers  should  be  pronounced,  after 
which  a  prayer  should  bo  recited,  then  two  more  tekbeers  and 
another  prayer,  next  the  last  two  tekbeers,  closing  with  a  prayer  of 
steadfast  looking  to  God  after  the  example  of  the  prophet.  He  pass- 
ed tlie  seven  heavens  and  seven  curtains  of  exaltation  and  glory,  and 
arrived  near  the  place  of  communion  with  the  merciful  Lord  of  glory  ; 
and  prayer  is  the  celestial  ascent  of  the  believer.  When  the  perfect 
believer  thus  ascends,  and  recites  the  seven  tekbeers,  the  curtains  of 
darkness,  which  on  account  of  errors  of  worldly  inclination  come 
between  him  and  the  Most  High,  are  removed,  and  he  approaches 
near  the  Lord  of  lords. 

The  Lord  then  commanded  the  prophet.  Now  you  have  arrived  at 
this  place  of  near  intercourse  with  me,  pronounce  my  name.  Ac- 
cordingly the  prophet  said.  In  the  name  of  God  the  compassionate, 
the  merciful !  for  which  reason  this  phrase  was  established  to  com- 
mence chapters  and  writings.  Being  commanded  to  offer  praise,  he 
said.  Thanks  to  God  the  Lord  of  the  universe,  and  proceeded  in  this 

*  Note  101.  t  Note  102. 


202  MFE  AND   RELIGION  [CH. 

manner  till  he  recited  the  whole  surah  commencing,  **  Praise  be 
to  God,  the  Lord  of  all  creatures."*  A  voice  then  commanded  him 
to  recite  the  surah  on  the  divine  unity,  saying,  That  surah  is  a  des- 
cription of  my  praise  and  attributes.  What  likeness  can  exist 
between  me  and  my  creatures  ?  After  I  had  recited  this  surah, 
*'  Say,  God  is  one  God  ;  he  begetteth  not,  neither  is  he  begotten; 
and  there  is  not  any  like  unto  him,"t — the  voice  said.  Bow  before 
my  exaltation,  and  put  your  hands  on  your  knees  and  look  toward 
my  empyrean.  On  doing  this,  light  from  the  effulgence  of  the  glory 
of  God  overpowered  me,  and  I  fell  into  a  swoon,  and  by  divine 
inspiration  said.  Praise  and  thanksgiving  to  the  God  of  glory.  In 
purity  I  name  the  Lord  of  exaltation,  and  am  employed  in  his  praise. 
After  repeating  this  I  soon  recovered,  and  the  terror  of  my  spirit 
subsided,  when  by  divine  inspiration  I  had  seven  times  pronounced 
this  ascription  of  praise.  On  this  account,  it  was  ordained  that  this 
expression  of  praise  should,  in  the  performance  of  prayer,  be  recited 
in  the  stooping  position. 

God  then  commanded  me  to  raise  my  head  and  stand  erect,  on 
which  I  heard  the  voices  of  the  angels  uttering  praises  and  ascribing 
unity  and  thanksgiving  to  God.  I  said,  God  hears  every  one  that 
utters  his  praises.  I  looked  up  and  saw  a  light  more  intense  than 
that  which  before  caused  me  to  swoon,  and  this  made  the  bu'd  of  my 
reason  fly  away,  and  my  terror  was  greater  than  in  the  former 
instance.  From  awe,  I  fell  prostrate  before  the  King,  the  Lord  of 
glory,  and  placed  my  face  in  the  dust  of  humility,  and  on  account 
of  the  exaltation  I  witnessed,  seven  times  repeated,  by  divine  inspir- 
ation. Glory  and  praise  to  the  exalted  Lord.  At  each  repetition  of 
this  ascription,  my  terror  diminished,  till  I  recovered  from  that  state 
of  overwhelming  awe,  and  attained  to  perfect  knowledge  of  God.  I 
then  raised  my  head  from  prostration,  and  sat  till  relieved  from  the 
condition  of  amazement  into  which  I  had  fallen.  By  divine  inspira- 
tion I  again  looked  upward,  and  saw  light  more  overpowering  still 
than  I  had  before  witnessed,  and  again  fell  involuntarily  in  prostra- 
tion before  the  Lord  of  vengeance,  and  seven  times  more  repeated, 
Glory  and  praise  to  God.  Becoming  thereby  more  worthy  to  behold 
the  divine  lights,  I  again  raised  my  head,  and  sat  for  a  little  time, 
and  looked  toward  them.  For  this  reason  two  prostrations  in  prayer 
were  established,  and  sitting  a  short  time  after  them  became  meri- 
torious. 

I  then  arose  and  stood  in  the  attitude  of  a  servant  before  my  Lord, 
when  he  commanded  me  to  recite  again  the  surah  of  praise,  j  and 
afterwards  the  surah  of  sending  down  the  Koran  :  "Yerily  we  sent 
down  the  Koran  in  the  night  of  al  Kadr."§  Again  I  stooped  with 
my  hands  on  my  knees,  and  prostrated  myself  with  my  head  on  the 

*  Surah  1.  t  Surah  112.  +  Surah  1.  ^  Surah  97  :  1. 


X.]  OF   MOHAMMED.  203 

ground,  as  at  first,  and  as  I  was  about  to  rise  the  Most  High 
commanded,  Mention  my  favors  to  thee  and  pronounce  my  name. 
By  divine  inspiration,  I  said.  In  the  name  of  God  and  by  Him : 
there  is  no  God  but  God,  and  all  perfect  names  belong  unto  God. 
When  I  had  repeated  the  two  testimonies*  he  commanded,  Pro- 
nounce blessings  on  yourself  and  on  your  family.  I  prayed,  0 
Lord,  impart  mercy  to  me  and  to  my  family  ;  which  was  answered 
with  blessings  from  the  Most  High.  On  looking  around  I  beheld 
the  angels  and  spirits  of  the  prophets  arrayed  in  ranks  behind  me, 
and  the  Most  High  commanding  me  to  salute  them,  I  said.  Peace 
be  upon  you  and  the  mercy  and  blessing  of  God.  The  Most  High 
then  addressed  me,  saying,  I  am  thy  peace,  mercy,  and  blessing,  and 
of  the  imams  after  thee.  As  the  prayer  of  the  ascensiont  consisted 
of  two  rukats,  there  should  be  no  doubt  in  regard  to  the  number 
now.  That  was  the  noon-prayer  and  the  first  obligatory  on  the 
prophet. 

It  is  related  that  Mohammed  declared  that  on  the  night  of  the 
ascension,  the  Most  High  commanded  me  to  inquire  of  the  past 
prophets  for  what  reason  they  were  exalted  to  that  rank,  and  they  all 
testified.  We  were  raised  up  on  account  of  your  prophetical  office, 
and  the  imamate  of  Aly-bin-x\butalib,  and  of  the  imams  of  your  pos- 
terity.! A  divine  voice  then  commanded.  Look  on  the  right  side  of 
the  empyrean.  I  looked  and  saw  the  similitude  of  Aly,§  and  Hasan, 
and  Husayn,  and  Aly-bin-ul-Husayn,  (alias,  Zayn-ul-Aubideen,) 
and  Mohammed  Baker,  and  Jafer-e-Saduk,  and  Moosa-Kazira,  and 
Xly-bin-Moosa-ul-Reza,  and  Mohammed  Taky,  and  Aly-Naky,  and 
Hasan  Askeree,  and  Mahdy,  all  performing  prayers  in  a  sea  of 
light.  These,  said  the  Most  High,  are  my  proofs,  vicegerents  and 
friends,  and  the  last  of  them  will  take  vengeance  on  my  enemies. 

The  prophet  declared  that  when  he  performed  the  ascension,  the 
angels  inquired  so  particularly  about  K\j  that  he  began  to  conclude 
K\y  was  better  known  in  heaven  than  himself.  When  I  arrived,  he 
continued,  at  the  fourth  heaven,  I  saw  the  angel  of  death,  who  said 
that  it  was  his  office  to  take  the  soul  of  every  creature  except  mine 
and  Aly's ;  your  spirits,  said  he,  the  Most  High  will  himself  take 
away,  by  the  hand  of  his  power.  When  I  came  under  the  empyrean 
I  saw  Xly-bin-Abutrdib  standing  there,  and  said  to  him,  0  K\y,  have 
you  got  here  before  me  ?  Whom  are  you  addressing  ?  said  Jibraeel. 
My  brother  K\y,  I  replied.  This  is  not  Aly,  said  he,  but  an  an- 
gel of  the  merciful  God,  whom  he  created  in  the  likeness  of  SAj ; 
and  when  those  of  us  privileged  to  approach  near  the  Deity  wish  to 
behold  Xly,  we  visit  this  angel. 

It  is  related  on  the  authority  of  the  imam  Mohammed  Baker,  that 
when  the  asylum  of  prophecy  performed  the  ascension,  he  was  seat- 

*  The  kalemah  or  creed.        f  Note  103.         J  Note  104.         §  Note  105. 


204  LIFE    AND    RELIGION  [CH. 

eel  on  a  throne  of  ruby,  inlaid  with  emerald  figures.  Angels  trans- 
ported the  throne  to  heaven,  where  Jibraeol  directed  Mohammed  to 
sound  the  azun,  which  he  did,  the  angels  repeating  it  after  him. 
They  then  inr|uired  after  his  successor  Aly.  I  left  him,  said  the 
prophet,  in  my  own  place  among  my  people.  They  replied.  You 
have  left  a  good  khaleefah.  Verily,  God  has  made  it  obligatory  on 
us  to  obey  him.  The  prophet  was  then  carried  up  through  the 
heavens,  the  angels  of  each  of  those  blessed  abodes  making  the  same 
inquiries  and  receiving  the  same  answers  as  those  of  the  first  heaven. 
In  the  seventh  heaven*  he  met  Eesfi,  who  saluted  him  and  inquired 
about  Klj.  I  have  put  him,  said  Mohammed,  in  my  own  place 
among  my  sect.  Eesa,  replied,  You  have  chosen  a  good  khaleefah, 
obedience  to  whom  God  has  made  obligatory  on  the  angels.  He 
then  met  Moosa  and  all  the  prophets,  all  of  whom  repeated  the  in- 
quiries after  Aly.  I  then,  said  the  prophet,  asked  the  angels  where 
my  father  Ibraheem  was.  They  answered.  He  is  with  the  infant 
sheeahs,  or  followers  of  Aly.  On  entering  paradise,  I  saw  Ibra- 
heem seated  under  a  tree,  which  had  dugs  like  those  of  a  cow,  and 
the  infants  each  had  a  teat  in  its  mouth.  AV^henever  a  teat  fell  out 
of  the  mouth  of  an  infant,  Ibraheem  arose  and  replaced  it.  I  ex- 
changed salutations  with  Ibnlheem,  who  likewise  inquired  after  the 
health  of  Aly-bin-Abutalib,  and  repeated  that  the  obedience  of  the 
angels  was  due  him.  Ibriaheem  said,  moreover,  that  he  had  be- 
sought the  Lord  to  give  him  the  office  he  enjoyed  of  training  up  the 
infant  sheeahs,  and  that  every  taste  from  those  dugs  imparted  to 
them  the  flavor  of  all  the  fruits  and  rivers  of  paradise. 

A  tradition  declares  that  the  similitude  of  Aly  in  the  heavens  was 
created  of  divine  light.  When  Xly  was  martyred  by  Ibn-Muljem, 
his  celestial  likeness  appeared  wounded  also,  wherefore  the  angels 
visiting  that  similitude  morning  and  evening,  curse  the  assassin. 
When  the  imam  Husayn  was  martyred,  the  angels  carried  him  to 
the  fifth  heaven,  where  all  passing  upward  and  downward  beheld 
him  stained  with  blood,  and  poured  their  imprecations  on  Yezeed, 
and  Ibn-Zeead,  and  all  the  murderers  of  that  imam. 

A  tradition  relates  that  Mohammed  declared  he  performed  the 
ascension  twice.  The  compiler  adds  that  the  prophet  may  have 
made  the  ascension  twice  from  Mekkah,  and  one  hundred  and  eight- 
een times  from  Medeenah ;  or  have  made  it  twice  to  the  empyrean, 
and  on  other  occasions,  to  the  heavens  only  ;  or  have  done  it  twice 
bodily,  and  in  the  remaining  instances  spiritually ; — how  it  was,  God 
knows  best. 

In  paradise  Jibraeel  gave  Mohammed  a  quince,  which  opened, 
and  a  Hooree  came  out  of  it  with  very  black  eyelashes.  The 
prophet  saluted  her,  saying.  Who  art  thou?  God  be  gracious  to  thee! 

*  Note  106. 


X.]  OF   MOIIAMMED.  205 

She  replied,  I  am  Contentment.  The  upper  part  of  my  person  is 
composed  of  camphor,  the  next  of  amber,  and  the  last  of  musk.  I 
was  kneaded  in  the  waters  of  life.     God  said  to  me,  Be,  and  I  wag. 

On  the  night  of  the  ascension  Mohammed  passed  a  company  sus- 
pended by  their  feet  on  hooks  of  fire,  because  when  the  Most  High 
had  made  them  rich  in  lawful  things,  they  coveted  what  was  unlaw- 
ful. Another  company  were  having  their  mouths  sewed  up  with 
needles  and  threads  of  fire  because  they  had  defloured  virgins. 

One  account  of  the  ascension  says  that  in  the  mesjid  of  Bayt-ul- 
Mukaddes,  an  angel,  who  had  never  before  descended  to  earth,  met 
the  prophet  and  offered  him  the  keys  of  worldly  treasure,  saying, 
If  you  please,  be  the  prophet  of  servants,  or,  if  you  prefer  it,  take 
these  keys  and  be  the  prophet  of  kings.  Jibraeel  signed  to  him  to 
be  humble,  and  he  said,  I  desire  not  the  sovereignty  of  earth. 

In  his  passage  up  through  the  heaven,  he  saw  an  old  man  seated 
on  a  throne,  who,  when  he  looked  on  his  right  hand,  laughed  and  re- 
joiced, but  when  he  looked  on  his  left,  mourned  and  wept.  This, 
said  Jibraeel,  is  your  father  Adam  ;  when  he  beholds  those  of  his 
children  who  will  enter  paradise,  he  rejoices  and  is  merry,  but  when 
he  sees  those  of  his  posterity  doomed  to  hell,  he  is  atilicted  and 
weeps. 

On  the  prophet's  return  from  the  ascension,  he  passed  a  kafilah 
of  the  Koraysh,  and  dismounting,  he  told  the  people  of  Melikah  of 
his  ascent  to  heaven,  and  in  proof  of  it,  that  he  passed  the  kafilah  of 
Abusufeean  in  such  a  place,  and  that  a  camel  there  started,  threw 
its  load,  and  broke  its  fore  leg,  and  that  the  kafilah  would  enter  jMek- 
kah  about  sunrise,  all  of  which  circumstances  were  found  to  be  true. 

The  prophet  in  his  ascension  came  to  a  river  of  light,  which  Jib- 
raeel directed  him  to  cross,  adding  it  had  never  yet  been  passed  by 
angel  or  prophet,  Jibraeel  said  he  bathed  in  it  every  day,  and 
washed  his  wings,  and  that  the  Most  High,  of  every  drop  which  fell 
from  his  wings,  created  an  exalted  angel  having  twenty  thousand 
faces,  and  forty  thousand  tongues,  each  of  which  speaks  a  distinct 
language  unintelligible  to  the  rest.  Passing  that  river,  the  prophet 
arrived  at  the  curtains  or  partitions,  which  are  five  hundred  in  num- 
ber, and  between  every  two  of  which  is  the  immense  space  of  five 
hundred  years'  journey.  Jibraeel  directed  the  prophet  to  proceed 
alone,  saying  that  he  could  advance  no  further.  Another  tradition 
says  that  the  angel  declared,  if  he  should  go  the  length  of  a  finger- 
joint  further,  he  should  be  consumed.  The  prophet  now  proceeded 
alone  as  far  as  God  willed,  where  He  proclaimed,  I  am  Mahmood  and 
thou  art  Mohammed  ;  I  separated  your  name  from  my  own.  A\Tao- 
ever  unites  with  thee  in  love  and  obedience,  I  will  come  near  him 
in  favor  and  mercy ;  and  whoever  separates  from  thee,  I  will  cut 
him  off  from  my  regard.     Go  down  to  my  servants  and  inform  them 


206  LIFE   AND   RELIGION  [CH. 

what  honor  I  have  conferred  upon  thee.  I  have  given  a  vizeer  to  every 
prophet  I  have  sent ;  thou  art  ray  apostle,  and  Xly  is  thy  vizeer. 

In  his  ascension  the  prophet  saw  beautiful  palaces  of  transparent 
ruby  for  one  who  fasts  much  by  day  and  prays  when  others  are 
asleep. 

It  is  related  on  the  authority  of  the  imam  Taky,  that  the  com- 
mander of  the  faithful,  and  his  wife  Fatimah,  one  day  visited  the 
prophet  and  found  him  weeping  profusely.  May  my  father  and 
mother  be  your  sacrifice  !  said  Aly ;  what  is  the  cause  of  your  grief, 
0  prophet  of  God  ?  He  replied.  On  the  night  I  was  carried  to 
heaven  I  saw  a  number  of  the  women  of  my  sect  in  great  torment, 
and  it  is  for  them  I  weep.  I  saw  a  woman  suspended  by  her  hair,  and 
her  brain  was  boiling  from  excessive  heat.  Another  was  suspended 
by  her  tongue,  and  liquid  from  the  fountain  of  melted  copper  in  hell 
was  poured  down  her  throat ;  and  another  was  hung  up  by  her 
breasts.  I  saw  a  woman  eating  the  flesh  of  her  own  body,  which 
fell  from  her,  and  fire  meanwhile  was  flaming  under  her.  I  saw  a 
woman  bound  hand  and  foot,  and  assailed  on  all  sides  by  serpents 
and  scorpions.  Another,  blind,  deaf  and  dumb,  was  incased  in  a 
coffin  of  fire,  and  her  brain  was  dropping  out  at  her  nostrils,  and 
her  body  was  falling  to  pieces  from  gangrene  and  leprosy.  I  saw  a 
woman  suspended  by  her  feet  in  a  furnace  of  fire  ;  the  flesh  of  an- 
other was  being  cut  off  on  all  sides  with  scissors  of  fire.  I  saw  a 
woman  whose  face  and  hands  were  burning,  and  who  ate  her  own 
entrails.  I  saw  a  woman  with  the  head  of  a  hog  and  the  body  of 
an  ass,  tormented  in  a  million  of  different  ways.  I  saw  a  woman 
in  the  form  of  a  dog,  and  fire  was  poured  through  her  body,  issuing 
at  her  mouth,  and  the  angels  were  beating  her  with  maces  of  fire. 

Fatimah  exclaimed,  0  beloved  of  my  soul,  and  light  of  my  eyes, 
tell  me  what  they  had  done  and  what  that  they  had  been  that  the  Most 
High  inflicted  on  them  such  horrible  torments.  The  prophet  replied. 
Dearest  daughter,  the  woman  suspended  by  her  hair,  did  not  conceal 
it  from  the  view  of  men.  The  one  suspended  by  her  tongue,  tormented 
her  husband  with  that  member.  The  one  hung  up  by  her  breasts  would 
not  acknowledge  her  husband's  conjugal  rights.  She  suspended  by 
her  feet,  was  in  the  habit  of  gadding  abroad  without  her  husband's  con- 
sent. The  one  that  ate  her  own  flesh,  adorned  her  person  for  the 
view  of  those  who  had  no  right  to  see  her.  The  woman  bound  hand 
and  foot,  neglected  to  wash  herself  and  cleanse  her  garments.  She 
did  not  perform  the  necessary  and  obligatory  ablutions,  and  held 
prayer  of  light  account.  The  one  blind,  deaf  and  dumb,  bore 
children  from  adulterous  intercourse,  and  caused  her  husband  to  bear 
the  burden  of  their  support.  She  whose  flesh  was  cut  off  with  the 
fiery  scissors,  showed  herself  to  incite  men  to  desire  her.  The  woman 
who  was  burning  and  ate  her  own  entrails,  was  a  procuress,  and 
brought  together  wicked  men  and  women.     She  with  the  head  of  a 


X.]  OF    MOHAMMED.  207 

hog  was  a  slanderer  and  liar ;  and  the  one  in  the  form  of  a  dog  was 
a  professed  singer,  and  mourner,  and  envier,  whose  practice  was  to 
excite  discontent  under  the  providence  of  God.  Woe,  said  the 
prophet,  to  the  woman  that  angers  her  husband,  and  happy  she  that 
contents  him. 

A  tradition  states  that  the  circumference  of  the  tree,  Sidret-ul- 
Muntaha,  is  a  hundred  years'  journey,  as  time  is  reckoned  on  earth  ; 
and  that  one  of  its  leaves  would  cover  all  the  people  in  the  woild. 

There  are  certain  angels  who  are  the  protectors  of  trees,  otherwise 
wild  beasts  would  destroy  all  the  fruit.  The  prophet  forbid  certain 
natural  acts  under  fruit  trees,  because  the  angels  were  there. 

When  Mohammed  was  above  the  curtains,  the  doors  of  heaven 
were  opened  to  him,  and  he  saw  and  conversed  with  Klj  on  the 
earth,  who  saw  and  replied  to  the  prophet.  In  the  ascension  the 
Most  High  addressed  Mohammed  in  the  language  or  style  of  Aly. 
A  respectable  tradition  says  that  the  pro})het  declared.  When,  on  the 
night  of  the  ascension,  I  entered  paradise,  I  beheld  a  white  plain 
where  a  number  of  angels  were  building  palaces  of  gold  and  silver 
bricks.  Now  they  plied  their  work,  and  then  they  stood  idle.  I 
asked  them  why  their  labors  were  thus  interrupted.  They  replied, 
We  wait  to  have  expenses  paid.  What  expenses?  said  I.  They 
answered,  The  recital  on  earth  by  believers  of  such  ascriptions  as 
these.  Praise  to  Grod  !  thanks  to  God  !  there  is  no  God  but  God  ! 
God  is  great !  Whenever  they  pronounce  these  ascriptions,  we 
build  ;  but  when  they  cease,  our  work  also  ceases. 

When  in  heaven,  the  prophet  saw  some  people  in  the  act  of  being 
cast  into  hell,  and  on  inquiring  who  they  were,  was  told  they  were 
sunnees,  and  Jaberees,  and  Kharjees,*  and  Beneee  Amayah,  and 
those  that  cherished  enmity  to  the  imams  of  Mohammed's  posterity. 

When  I  entered  paradise,  said  the  prophet,  I  saw  the  tree  Tooba, 
whose  root  is  in  Xly's  celestial  palace,  and  there  was  not  a  residence 
in  that  blessed  world  to  which  a  branch  of  that  tree  did  not  extend. 
On  the  tree  were  baskets  filled  with  garments  of  the  brocade  and 
satin  of  paradise.  A  million  of  baskets  are  allotted  to  every  believer, 
each  basket  containing  a  hundred  thousand  garments,  all  of  different 
colors  and  fashions.  The  shadow  of  Tooba  is  so  extended,  that  a 
horseman  could  not  gallop  across  it  in  a  hundred  years.  The  fruit 
of  that  tree  is  the  food  of  the  inhabitants  of  paradise.  Every 
branch  in  the  palaces  of  believers,  produces  a  hundred  thousand 
different  colored  fruits,  such  as  you  have  seen  on  earth,  with  a  vast 
variety  never  found  there.  The  place  of  fruit  plucked  from  this 
tree,  is  immediately  supplied  by  the  fresh  fruit.  Beneath  that  tree 
is  a  river  from  which  four  rivers  proceed  ;  one  of  crystal  water,  one 
of  milk,  another  of  wine,  and  the  fourth  of  limpid  honey. 

*  Certain  Mohammedan  sects. 


CHAPTER  XL 

Parties  of  Mohammed's  Followers  fiee  to  Habeshah,  whose  King,  Nejd- 
shy,  becomes  a  Musulmdn  and  refuses  to  restore  the  Refugees  to  the 
Koraysh  Delegation  sent  after  them:  Numbers  embrace  Islam  at 
Medeenah :  Mohammed  leagues  tvith  them. 

Several  authors  relate  that  when  the  prophet's  call  to  the  faith 
of  islam  became  powerful,  and  many  embraced  his  religion,  the 
Koraysh  infidels  agreed  to  persecute  the  Musulmans  with  a  view  of 
reducing  them  again  to  idolatry.  All  the  tribes  now  began  to  annoy 
and  injure  the  believers,  and  as  the  prophet  was  not  yet  commanded 
of  God  to  wage  war  on  the  infidels,  by  divine  direction,  in  the  fifth 
year  of  his  prophetical  mission,  he  gave  a  party  of  his  followers  per- 
mission to  retire  to  Habeshah,  and  take  refuge  under  the  protection 
of  Nejashy,  its  king,  till  the  Most  High  should  give  enlargement 
to  his  sect.  Nejashy,  whose  proper  name  was  Ashamah,  was  a  wor- 
thy and  just  sovereign,  who,  in  consecLuence  of  this  movement  of  the 
Musulmans,  embraced  himself  the  faith  of  islam.  His  conversion 
greatly  strengthened  the  prophet's  cause. 

Eleven  men  and  four  women  fled  secretly  from  Mekkah  to  Habe- 
shah. In  this  party  were  Osman  and  his  wife  Rokeeah,  a  daughter  of 
the  prophet.  Leaving  Mekkah  one  by  one,  they  found,  on  their  arri- 
val at  the  sea-shore,  two  merchant  vessels,  in  which  they  sailed  for 
Habeshah.  The  Koraysh  infidels,  hearing  of  their  flight,  pursued 
but  did  not  overtake  them.  They  remained  in  the  kingdom  of 
Nejashy  during  the  months  of  Shaban  and  Ramazan,  and  returned 
to  Mekkah  in  Sheval,  all  having  secured  the  protection  of  some 
citizen  of  JMekkah  except  one  man,  named  Ibn-Masood,  who  very 
soon  went  back  to  Habeshah.  The  persecution  against  the  Musul- 
mans increasing,  the  prophet,  by  divine  command,  permitted  a  larger 
company  to  flee  to  Nejashy's  kingdom.  At  this  time  he  sent  Jafer- 
bin-Abutalib  and  seventy-two  other  persons,  according  to  one  state- 
ment. Another  account  says  there  were  eighty-two  men,  besides 
women  and  cliildren. 

After  this  event,  the  Koraysh  infidels  sent  Amer-bin-Aus  and 
Amaret-bin-Valeed  with  presents  to  Nejashy,  to  induce  him  to  send 
back  the  refugee  Musulmans.  As  enmity  had  existed  between  the 
delegates,  the  Koraysh  reconciled  them  to   each   other,  and   sent 


XI.]  LIFE   AND   RELIGION,    ETC  20^ 

them  away  in  mutual  amity.  Amaret  was  a  handsome  young  man, 
and  Amer  took  his  wife  with  him.  On  tlie  voyage,  both  having  drank 
freely,  Amaret  said  to  Amer,  Tell  your  wife  to  kiss  me.  How  is 
that  possible  ?  said  Amer  ;  on  which  his  companion  knocked  him  off 
the  prow  of  the  vessel,  where  he  was  sitting  in  an  intoxicated  state. 
However,  he  clung  to  the  vessel  and  was  drawn  on  board  again. 
This  naturally  revived  their  old  enmity  and  confirmed  it. 

When  the  envoys  were  favored  with  an  audience  of  Nejushy,  they 
prostrated  themselves  before  him,  presented  their  gifts,  and  explain- 
ed the  object  of  their  mission.  A  party  among  us,  said  they,  have 
adopted  a  religion  contrary  to  our  own,  and  revile  our  gods.  Some 
of  them  have  fled  to  you,  and  our  request  is  that  you  would  send 
them  back  to  their  own  country.  Nejashy  having  called  Jafer  and 
Ibn-Masood,  the  former  said  to  the  latter,  Do  you  leave  the  business 
of  speaking  with  the  king  to  me. 

When  we  entered  the  presence,  said  Masood,  the  officers  of  Neja- 
shy ordered  us  to  prostrate  ourselves  before  the  king.  We  make 
prostrations  to  none  but  God,  replied  Jafer.  After  Nejashy  had 
stated  the  mission  of  the  Koraysh,  Jafer  replied,  Ask  the  envoys  if 
we  are  slaves.  No,  said  Amer,  you  are  free  and  respectable  citi- 
zens. Inquire,  said  Jafer,  still  addressing  the  king,  if  they  have 
any  pecuniary  claim  upon  us.  You  owe  us  nothing,  answered  Amer. 
Demand,  continued  Jafer,  if  they  have  any  blood-claim  on  us. 
Amer  again  replied,  No.  What  then  do  you  want  of  us  't  said  Jafer, 
speaking  to  the  delegates  ;  you  bitterly  persecuted  us,  and  compelled 
us  to  flee  our  own  country.  0  king,  said  Amer,  they  oppose  us  in 
religion,  revile  our  gods,  draw  away  our  youth  from  our  ancient 
faith,  and  sow  discord  and  division  among  us.  Deliver  these  fugi- 
tives into  our  hands,  and  let  our  business  be  finished.  Jafer  replied, 
0  king,  the  reason  of  our  opposition  to  them  on  the  subject  of  reli- 
gion is,  that  the  Most  High  has  sent  a  prophet  among  us,  who  com- 
mands that  we  attribute  no  associate  to  God,  and  worship  none  but 
the  sole  God.  He  forbids  us  to  gamble,  enjoins  the  performance  of 
prayer,  and  to  give  the  tenth  of  our  annual  income  to  the  poor.  He 
commands  us  to  observe  justice  and  probity,  and  forbids  oppression, 
tyranny,  and  shedding  of  blood  unjustly.  He  prohibits  adultery, 
robbery,  and  eating  what  died  of  itself,  and  eating  blood.  This 
prophet  is  the  same  whose  coming  was  predicted  with  congratulations 
by  Eesa,  and  his  name  is  Ahmed. 

Nejashy,  who  was  highly  pleased  with  what  Jafer  had  said,  re- 
plied. The  Most  High  sent  Eesa  with  the  same  injunction  and  prohi- 
bitions. Amer  here  exclaimed,  0  king,  these  people  contradict 
your  assertions  respecting  Eesa.  What  says  your  prophet  of  that 
matter  ?  demanded  Nejashy.  Jafer  rejoined,  He  says  of  Eesa  what 
God  has  declared  concerning  Him,  that  He  is  the  Ruh  and  Kalemah 
— the  Spirit  and  Word — of  God  who  caused  Him  to  be  brought 
15 


210  LIFE   AND    RELIGION  [CH. 

forth  of  a  virgin.  Nejashy,  turning  to  his  ulemas,  observed,  More 
than  this  cannot  be  chiimed  for  Eesa  ;  then  addressing  Jafer,  he 
inquired,  Do  you  remember  any  communications  which  your  prophet 
has  received  from  God  ?  Jafer  replied  in  the  affirmative,  and  began 
to  recite  the  surah*  entitled  Maryam,  and  when  he  came  to  the 
verse,  "  Shake  the  body  of  the  palm  tree  and  it  sliall  let  fall  ripe 
dates  upon  thee,  ready  gathered.  And  eat  and  drink  and  calm  thy 
mind" — Nejashy  and  the  Nasara  ulemas,  who  were  in  the  assembly, 
began  to  weep  excessively,  and  the  king  said  to  Jafer,  Prosperity 
be  to  you  and  to  him  from  whom  you  come  !  I  testify  that  he  is  a 
prophet  of  God,  the  one  on  whom  Eesa-bin-Maryam  pronounced 
blessings.  If  my  royalty  did  not  hinder  me,  verily,  I  would  go  and 
assume  the  office  of  bearing  his  shoes.  You  have  leave  to  retire, 
and  no  one  shall  molest  you.  At  the  same  time  he  ordered  ihem  to 
be  furnished  with  provisions  and  clothing,  and  whatever  was  neces- 
sary. Amer  complained,  saying,  0  king,  this  is  contrary  to  our 
religion  ;  deliver  Jafer  to  us.  At  this,  Nejashy  struck  Amer  on  the 
face,  bidding  him  be  silent,  and  swearing  if  he  said  anything  ill  of 
Jafer,  he  would  put  him  (Amer)  to  death.  The  king  then  ordered 
the  gifts  which  Amer  had  brought,  to  be  returned  to  him,  and  the 
wreteh  left  the  assembly  with  blood  flowing  from  his  face. 

During  this  audience,  a  maid  that  stood  behind  Nejashy  fanning 
him,  fell  in  love  with  the  handsome  Amfiret,  and  as  Amer  had  met 
with  such  severe  rebuke,  in  order  to  involve  his  companion  in  trouble 
from  the  motive  of  their  old  enmity,  he  said  to  him.  The  king's  maid 
was  much  smitten  with  you  ;  send  some  one  to  foster  her  passion. 
Amaret  was  stupid  enough  to  engage  in  the  intrigue,  and  receiving 
a  favorable  answer  from  the  maid,  next  took  Amer's  insidious  advice 
to  send  to  her  for  some  of  the  king's  perfume.  When  it  was  brought, 
Amer,  instigated  by  the  old  hatred,  took  it  from  the  wretched  fool 
Amaret  and  carried  it  to  Nejashy,  saying,  I  am  under  the  greatest 
obligations  to  preserve  the  king's  honor,  and  serve  him,  as  I  am 
in  his  territory  and  enjoy  his  protection,  and  must  not,  therefore, 
act  a  false  and  dishonest  part  towards  him.  My  colleague  has  be- 
guiled your  maid,  who  has  sent  him  some  of  the  royal  perfume. 
As  in  duty  bound,  I  have  informed  the  king  of  this  matter,  and  here 
return  the  stolen  odors. 

The  recital  of  this  tale,  attested  as  it  was  by  the  perfume,  threw 
Nejashy  into  a  rage,  and  at  first  he  resolved  to  put  Annlret  to  death  ; 
but  on  reflection,  concluded  that  was  inexpedient,  as  the  young  man 
had  entered  his  dominions  under  his  own  royal  protection.  How- 
ever he  summoned  his  magicians  and  ordered  them  to  inflict  on 
Amaret  a  punishment  worse  than  death.  Accordingly  they  appre- 
hended him,  and  treated  him  in  a  way  that  made  him  insane,  and 

«  Surah  19  :  24. 


XI.]  OF   MOHAMMED.  211 

he  ran  mad  into  the  wilderness  and  associated  with  wild  beasts,  but 
fled  from  man.  The  Koraysh,  hearing  of  his  condition,  sent  a 
party  after  him,  who,  concealing  themselves  by  a  spring  where  he 
came  with  the  wild  beasts  for  water,  caught  him,  but  he  yelled  and 
struggled  in  their  hands  till  death  relieved  his  sufferings.  Amer 
despairing  of  obtaining  the  restoration  of  the  refugees,  returned  to 
the  Koraysh,  and  reported  his  ill  success. 

Jafer  and  his  companions  continued  to  enjoy  the  favor  of  Neja- 
shy  till  the  prophet  fled  to  Medeenah  and  made  peace  with  the 
Koraysh.  After  this  event,  the  Musulman  party  in  Habeshah  start- 
ed for  Medeenah,  and  met  the  prophet  on  the  day  of  the  conquest 
of  Khyber.  While  Jafer  was  in  Habeshah,  a  son  was  born  to  the 
king,  whom  he  named  Mohammed. 

Nejashy  afterwards  sent  an  embassy  to  Mohammed  to  ascertain  in 
what  manner  he  spake,  ate,  drank,  sat,  prayed,  and  other  particu- 
lars of  his  habits  and  customs.  On  receiving  the  embassy,  Moham- 
med observed,  Verily,  God  said  to  Eesa-bin-Maryam,  "0  Jesus, 
son  of  Mary,  remember  my  favor  towards  thee,  and  towards  thy 
mother,  when  I  strengthened  thee  with  the  Holy  Spirit,  that  thou 
shouldst  speak  unto  men  in  the  cradle,  and  when  thou  wast  grown 
up :  and  when  I  taught  thee  the  scripture,  and  wisdom,  and  the 
law,  and  the  gospel ;  and  when  thou  didst  create  of  clay  as  it  were 
the  figure  of  a  bird,  by  my  permission,  and  didst  breathe  thereon, 
and  it  became  a  bird  by  my  permission  ;  and  thou  didst  heal  one 
blind  from  his  birth,  and  the  leper,  by  my  permission ;  and  when 
thou  didst  bring  forth  the  dead  from  their  graves  by  my  permission  ; 
and  when  I  withheld  the  children  of  Israel  from  killing  thee,  when 
thou  hadst  come  unto  them  with  evident  miracles,  and  such  of  them 
as  believed  not  said,  This  is  nothing  but  manifest  sorcery."*  On 
hearing  this  passage,  they  wept  and  believed,  and  returning  to  Neja- 
shy  extolled  the  agreeable  manners  of  Mohammed,  and  repeated 
verses  to  him  at  which  the  king  and  all  his  ulemas  wept.  The  king 
became  a  Musulman,  but  did  not  disclose  his  faith  to  the  people  of 
Habeshah  through  fear  they  would  kill  him.  He  left  his  kingdom  with 
the  intention  of  waiting  on  the  prophet,  but  after  his  embarkation 
died.  On  this  event  the  Most  High  communicated  this  verse  : 
**  Thou  shalt  surely  find  the  most  violent  of  all  men  in  enmity 
against  the  true  believers  to  be  Jews,  and  the  idolaters :  and  thou 
shalt  surely  find  those  among  them  to  be  the  most  inclined  to  enter- 
tain  friendship  for  the  true  believers,  who  say  AVe  are  christians. 
This  Cometh  to  pass,  because  there  are  priests  and  monks  among 
them  ;  and  because  they  are  not  elated  with  pride,  "f 

It  is  related  that  the  prophet  wrote  a  letter  to  Neja,shy  respecting 
Jafer  and  his  companions,  the  purport  of  which  was  this :  In  the 

*  Surah  5  :  119.  f  Surah  5  :  85. 


212  LIFE   AND    RELIGION  [CH. 

name  of  God  the  compassionate,  the  merciful  ;  this  is  a  letter  from 
Mohammed,  the  prophet  of  God,  to  Nejashy,  king  of  Habeshah. 
Peace  unto  thee  !  I  render  thanks  to  God,  the  Holy  King  and 
faithful  Protector.  I  testify  that  Eesa  the  son  of  Maryara  is  the 
Spirit*  and  Word  of  God.  The  Most  High  bestowed  that  one  cho- 
sen and  created  by  Himself,  on  Maryara,  a  virgin,  who  had  been 
kept  separate  from  men,  who  was  pure  and  holy,  and  who  was  un- 
stained by  fornication  or  carnal  intercourse.  She  conceived  Eesa 
by  the  breath  of  the  Holy  Spirit,  and  God  breathed  into  Him  His 
own  chosen  Spirit,  as  by  His  own  power  He  created  Adam  of  clay, 
and  breathed  into  Him  His  own  chosen  Spirit.  I  call  thee  to  the 
acknowledgment  and  worship  of  the  sole  God  who  hath  no  associ- 
ate. I  enjoin  thee  to  be  the  friend  of  man,  in  obedience  to  God. 
I  summon  thee  to  follow  and  believe  in  me  and  in  that  which  has 
been  communicated  to  me.  Verily,  I  am  a  prophet  sent  of  God. 
I  have  sent  to  thee  my  cousin,  Jafer-bin-Abutiilib,  with  a  company 
of  Musulmans.  On  their  arrival,  entertain  them  and  be  not  haugh- 
ty. I  summon  thee  and  thy  army  to  the  cause  of  God.  And 
now  the  divine  message  with  which  I  am  charged  concerning  thee 
is  executed.  I  have  laid  before  thee  the  conditions  of  future  good. 
Receive  my  counsel,  and  the  peace  of  God  be  on  him  who  follows 
the  path  of  religious  instruction. 

In  reply  to  Mohammed's  letter  the  king  wrote  as  follows  :  In  the 
name  of  God  the  compassionate,  the  merciful ;  this  is  a  letter  to 
Mohammed,  the  prophet  of  God,  from  Nejashy,  alias,  Asham,t  the 
son  of  Anher.  Peace  be  to  thee  from  God,  0  apostle  of  God  and 
of  mercy,  and  blessing  be  to  thee  from  God  besides  whom  there  is 
no  Lord.  He  has  guided  me  into  the  faith  of  islam.  Yerily,  your 
letter  has  reached  me,  0  prophet  of  God.  I  swear  by  the  Lord  of 
heaven  and  earth,  that  what  you  say  concerning  Eesa  is  true,  and 
that  he  is  no  more  than  you  have  described  him  to  be.  I  have  fully 
understood  the  rest  of  your  reverenced  epistle,  and  have  honored 
your  cousin  and  his  companions.  I  testify  that  thou  art  the  prophet 
of  God,  truth-speaking,  and  witnessed  to  be  true.  I  have  believed 
in  thee,  and  have  pledged  myself  in  the  same  to  thy  cousin,  and  by 
his  instrumentality  have  become  a  Musulman,  a  true  believer  in 
the  Lord  of  the  universe.  I  have  sent  to  thee,  apostle  of  God,  my 
son  Areehah.  I  have  no  power  to  make  any  one  a  Musulman  but 
myself.  If  you  command  it,  I  will  wait  upon  you  in  person.  I 
testify  that  all  your  commands  are  according  to  truth.  Nejashy  ac- 
companied his  letter  with  presents,  and  sent  Mohammed  Mareeahj 
the  Kibtee,  who  became  the  mother  of  the  prophet's  son  Ibraheem. 

It  is  related  that  in  the  eighth  year  of  Mohammed's  prophetical 

*  Note  107.  t  Ashamah. 

X  Note  108.    Mary  the  Copt,  or  Egyptian. 


XI.]  OF    MOHAMMED.  213 

office,  when  the  Koraysli  infidels  and  the  idolaters  of  Mekkah  saw 
that  Hamzah  had  become  a  Musulman,  and  heard  that  Nejashy  had 
protected  the  Mohammedan  refugees,  and  had  himself  become  a 
believer,  and  when  they  witnessed  the  resolution  with  which  Abu- 
talib  and  most  of  the  Benee  Hashira  defended  Mohammed,  and 
that  islam  was  disseminating  among  the  Arab  tribes,  and  the  truth 
of  the  prophet's  claims  was  manifest  to  multitudes — in  view  of  all 
these  things  they  were  greatly  perplexed,  and  the  fire  of  hatred 
and  of  idolatry  blazed  afresh  in  their  bosoms.  Under  the  influence 
of  these  feelings  they  assembled  in  Dar-ul-Nedrah,  a  noted  place, 
and  carried  their  hostile  resolutions  so  far  that  they  pledged  them- 
selves to  each  other  by  oath,  and  signed  a  covenant,  that  they 
would  not  eat,  nor  speak,  nor  trade,  nor  intermarry  with  the  Benee 
Hashim,  till  they  were  reduced  to  the  necessity  of  delivering  Mo- 
hammed to  death.  They  resolved,  moreover,  that  the  prophet 
should  be  put  to  death  whenever  an  opportunity  oflfered.  On 
being  informed  of  these  resolutions  of  the  Koraysh,  Abutalib  as- 
sembled the  whole  company  of  Benee  Hashim,  who  were  in  all 
forty  men,  and  swore  by  the  Kabah,  that  if,  by  means  of  an  enemy, 
a  thorn  pierced  the  foot  of  Mohammed,  he  would  kill  them  all.  He 
then  took  the  prophet,  and  with  the  company  of  Benee  Hashara, 
retired  to  a  defile,  called,  in  consequence,  the  defile  of  Abutalib. 
He  stationed  guards  day  and  night  at  the  passes  leading  to  his  re- 
treat, in  order  to  protect  Mohammed  from  all  harm.  Sword  in 
hand,  while  the  prophet  slept  at  night,  he  guarded  him  with  the 
greatest  vigilance,  and  as  a  butterfly  circuits  a  candle,  so  he  con- 
tinued to  march  around  that  lamp  of  prophecy.  He  used  the  addi- 
tional precaution  of  having  Mohammed  sleep  part  of  the  night  in 
one  place,  and  part  in  another,  and  moreover  caused  Aly,  the 
dearest  of  his  sons,  to  sleep  with  Mohammed  during  the  first  part  of 
the  night,  so  that  if  an  enemy  at  that  hour  had  observed  the  prophet, 
and  afterwards  attempted  his  life,  the  stroke  might  fall  on  Aly  and 
Mohammed  escape.  In  this  arrangement  the  commander  of  the 
faithful  most  cordially  acquiesced,  cheerfully  exposing  his  life  in 
behalf  of  the  prophet.  The  same  vigilant  guard  was  kept  up  during 
the  day,  Abutalib  making  his  sons  and  nephews  responsible  for 
Mohammed's  safety. 

The  party  in  the  defile  were  at  length  reduced  to  great  straits ; 
no  Arab  coming  to  ^lekkah  ventured  to  sell  anything  to  the  Benee 
Hashim,  for  if  he  did  his  property  was  plundered  by  the  Koraysh. 
Abujahl  was  particularly  active  in  intimidating  kafilahs  and  pre- 
venting them  from  relieving  the  Benee  Hashim.  Khadeejah  spent 
the  greater  part  of  her  large  fortune  in  support  of  her  husband  and 
his  party  when  they  were  in  the  fastness.  All  the  Koraysh  chiefs 
had  signed  the  league  against  the  Benee  Hashim,  except  Mutim- 
bin-Ady,  who  declared  it  was  a  tyrannical  proceeding,  and  he  would 


214  LIFE   AND   RELIGION  [CH. 

have  nothing  to  do  with  it.  Forty  Koraysh  chiefs,  among  whom 
was  Abulaheb,  set  their  seals  to  the  covenant,  which  was  hung  up 
in  the  Kabah.  At  the  seasons  of  pilgrimage,  sacred  from  war  and 
violence,  Mohammed  left  the  defile,  and,  mingling  with  the  pilgrim 
Arabs,  said,  I  am  come  a  prophet  from  God,  and  call  on  you  to 
embrace  my  faith,  enter  the  pale  of  my  religion,  and  protect  me 
from  the  designs  of  my  enemies,  and  I  will  be  surety  that  you  shall 
enjoy  paradise.  Abulaheb  followed  the  prophet,  saying  to  the 
people,  Bo  not  listen  to  what  this  fellow  says ;  although  he  is  my 
nephew,  he  is  a  liar  and  a  sorcerer. 

The  prophet  and  his  protectors  remained  shut  up  in  the  defile  four 
years,  only  venturing  to  leave  their  asylum  at  the  seasons  of  pil- 
grimage, of  which  there  were  annually  two,  one  called  umrah,  in 
the  month  of  Rejeb,  and  the  other  the  great  pilgrimage,  in  the 
month  of  Zeehejah.  At  these  seasons  the  Benee  Hashim  left  their 
fastness,  traded  and  returned,  and  however  much  hunger  and  other 
necessities  pressed  them,  through  fear  of  the  Koraysh  they  did  not 
venture  out  again  till  another  pilgrim  season.  During  this  period, 
the  Koraysh  sent  a  message  to  Abutalib,  promising  to  make  him 
their  king  on  the  condition  that  he  would  deliver  up  to  them  Mo- 
hammed to  be  put  to  death.  The  brave  chieftain  returned  answer 
in  an  extemporaneous  ode  in  which  he  extolled  the  prophet  in 
the  highest  degree,  manifested  his  own  faith  in  him,  and  declared 
he  would  defend  him  as  long  as  he  lived.  This  ode  from  Abutalib 
threw  the  Koraysh  into  despair. 

Aboolaus-bin-Rabeea,  a  son-in-law  of  the  prophet,  brought  his 
camels  laden  with  wheat  and  dates  to  the  entrance  of  the  defile,  and 
shouted  after  them  till  they  had  gone  in,  when  he  returned.  On  this 
generous  act  the  prophet  said,  Aboolaus  had  done  nobly  by  us, 
fulfilling  the  obligation  of  a  son-in-law.  The  distress  of  the  Benee 
Hashim  at  last  reached  that  pitch  that  the  cries  of  their  children  for 
food  prevented  the  people  of  Mekkah  from  sleeping.  Most  of  the 
Koraysh  now  began  to  repent  of  the  league  into  which  they  had  en- 
tered, but  having  signed  the  covenant  they  could  not  act  contrary 
to  it.  When  they  met  of  a  morning  at  the  Kabah,  and  inquired 
for  each  other's  health,  some  would  say  they  could  not  sleep  the 
past  night  on  account  of  the  crying  of  the  children  of  the  Benee 
Hashim  from  hunger.  This  indeed  caused  the  most  malignant  to 
exult,  but  some  of  the  Koraysh  were  troubled  by  it. 

The  commentary  of  the  imam  Hasan  Askeree  relates  that  when 
the  Benee  Hashim  were  reduced  to  the  greatest  distress,  they  were 
miraculously  relieved  by  the  prophet,  God  sending  them  better 
supplies  than  the  manna  and  quails  provided  for  the  Benee  Israeel. 
The  Benee  Hashim  complained  to  Mohammed  that  their  clothes 
had  become  old  and  soiled.  He  commanded  them  to  breathe  on 
them,  draw  their  hands  over  them  in  putting  them  on,  and   pro- 


XI.]  OF    MOHAMMED.  216 

nounce  blessings  on  him  and  his  sacred  family,  by  which  means 
their  garments  were  rendered  white,  clean,  and  becoming,  and  their 
grief  and  trouble  were  removed,  and  their  persons  moreover  were 
thus  perfectly  cleansed.  They  exclaimed,  How  wonderful  it  is 
that  by  pronouncing  blessings  on  you  and  your  family,  our  garments 
and  persons  should  become  so  pure  !  He  replied,  This  likewise 
purifies  your  hearts  from  hypocrisy,  enmity,  and  everything  bad, 
and  washes  out  the  record  of  your  sins  more  entirely  than  the  soil- 
ings of  your  garments. 

It  is  related  that  after  the  Benee  Hashim  had  lived  four  years, 
by  another  account  three  years,  and  by  another  still  two  years,  in 
the  defile,  the  Most  High  sent  a  worm  against  that  cursed  league  of 
the  Koraysh,  which  they  had  placed  in  the  Kabah,  and  utterly 
cleared  the  parchment  of  every  word  except  the  name  of  God 
which  was  written  on  it.  Jibraeel  communicated  this  fact  to  the 
prophet,  who  reported  it  to  Abutulib.  At  these  celestial  tidings, 
the  chieftain  dressed  and  started  for  the  Kabah,  where  he  found  the 
Koraysh  chiefs  assembled.  On  seeing  Abutalib,  they  said  to  one 
another.  He  is  now  reduced  to  the  necessity  of  surrendering  Mo- 
hammed to  us.  At  his  approach  they  rose  and  treated  him  with 
the  greatest  deference  and  respect,  and  said.  We  perceive  you  have 
come  to  unite  your  counsels  with  ours  and  deliver  your  nephew  t» 
us.  No,  indeed  !  said  Abutalib,  I  come  for  no  such  purpose ;  but 
my  nephew,  who  never  lies,  has  assured  me  that  the  Most  High 
has  sent  a  worm  that  has  totally  effaced  your  cursed  league,  and 
obliterated  the  tyrannical  and  unjust  compact  into  which  you  en- 
tered, and  that  nothing  remains  on  the  parchment  but  the  name  of 
God.  Produce  it  now :  if  Mohammed's  declarations  herein  prove 
true,  then  fear  God,  and  turn  from  your  oppressive  and  unmerciful 
doings  :  if  what  he  has  asserted  is  false,  I  will  deliver  him  to  you, 
and  if  you  please  put  him  to  death.  They  agreed  that  this  was  an 
equitable  proposition,  and  bringing  the  parchment  from  the  Kabah, 
they  found  the  seals  perfect,  but  when  they  opened  the  instrument, 
it  appeared  in  just  the  state  Mohammed  had  described.  The 
Koraysh  hung  their  heads,  while  Abutalib  warmly  exhorted  them 
to  fear  God  and  leave  off  their  tyranny.  Several  of  them  now 
rose  and  declared  they  were  heartily  sick  of  the  league,  and  it  was 
agreed  to  tear  the  sheet  on  which  it  had  been  written,  notwithstand- 
ing Abujalil's  efforts  to  have  it  reestablished. 

The  Benee  Hashim  now  left  the  fastness,  and  returned  to  their 
houses,  and  two  months  after  this  event,  Abutalib  fell  sick.  When 
the  prophet  visited  him  and  saw  he  was  soon  to  depart,  he  said,  0 
my  uncle,  you  brought  me  up  in  infancy,  assisted  me  in  manhood, 
and  supplied  my  wants  in  my  orphan  state.  May  God,  on  my 
account,  grant  you  the  best  rewards.  I  ask  one  word  from  you  that 
my  eyes  may  be  enlightened.     The  object  of  the  prophet  in  this  was, 


216  LIFE   AND   RELIGION  [CH. 

that  it  might  be  publicly  known  that  Abutalib  was  a  Musulman, 
though  he  had  not  openly  professed  islam,  that  he  might  more  ef- 
fectually serve  Mohammed.  Abuttllib  now  repeated  the  kalemah 
or  creed,  declared  his  foith  in  islfim,  and  after  committing  to  Mo- 
hammed the  relics  of  the  prophets,  and  the  covenant  of  Ibraheem, 
departed  to  the  eternal  God.  The  prophet  attended  his  remains  to 
the  tomb,  and  wept,  saying,  0  my  uncle,  your  kindred  kindness  has 
been  unceasing,  may  God  give  you  a  good  reward  !  It  is  well 
known  that  Abutalib's  death  occurred  in  the  tenth  year  of  Mo- 
hammed's prophetical  mission.  Thirty-five  days  after  that  melan- 
choly event,  or,  according  to  some,  three  days  afterwards,  Khadee- 
jah  departed  to  the  holy  world.  By  these  calamities,  one  speedily 
following  the  other,  the  prophet  was  grievously  afflicted.  Both  of 
these  individuals  had  been  his  vizeers,  assistants,  and  helpers  in 
promoting  islam,  and  were  his  companions  in  most  pressing  ad- 
versities. 

It  is  related  that  the  death  of  Abutfilib  occurred  on  the  twenty- 
sixth  of  the  month  of  Rejeb,  in  the  last  part  of  the  tenth  year  of  the 
prophetical  mission  of  Mohammed,  and  Khadeejah  dying  three  days 
afterwards,  the  prophet  named  that  the  year  of  grief.  When  Kha- 
deejah was  near  her  departure  to  the  eternal  world,  the  prophet  vis- 
ited her  and  said,  To  me  it  is  a  heavy  burden  to  see  you  thus,  but 
when  you  arrive  among  your  fellow- wives  give  them  my  salutation. 
Who  are  they  ?  she  inquired.  He  replied,  Maryara,  the  daughter 
of  Imran,  Kulsoom,  the  sister  of  Moosa,  and  Aseeah*  the  wife  of 
Faroun,  all  of  whom,  with  yourself,  will  be  my  wives  in  paradise. 
May  the  union  be  blessed,  added  Khadeejah. 

It  is  well  known  that  Khadeejah  was  sixty-five  years  old  when 
she  died.  The  prophet  buried  her  at  Hajoon.  He  entered  the 
grave  himself  to  lay  her  in  it.  After  the  death  of  Abutalib,  Jibraeel 
descended  and  directed  Mohammed  to  depart  out  of  Mekkah,  for  no 
one  was  left  able  to  defend  him  from  the  Koraysh,  who  were  becom- 
ing more  exasperated  against  him.  Accordingly  he  left  the  city, 
and  repaired  to  a  mountain  near  Mekkah,  called  Hajoon.  Before 
this  he  had  preached  publicly,  and  in  private  houses,  sometimes, 
however,  being  unable  to  appear  without  having  obtained  the  protec- 
tion of  a  powerful  man.  In  this,  the  tenth  year  of  his  mission,  he 
married  Auyeshah,  the  daughter  of  Abubekr,  and  Soodah,  the 
daughter  of  Zamah. 

It  is  related  that  Asad-bin-Zararah,  and  Zikvan-bin-Abdekays,  of 
the  tribe  of  Khazrej,  had  visited  Mekkah  in  one  of  the  pilgrim  sea- 
sons in  the  month  of  Bejcb.  Between  the  Khazrej  and  the  tribe 
of  Aus  the  fire  of  war  had  been  blazing  for  years,  and  about  the  time 
just  mentioned,  the  battle  of  Bafis  was  fought,  in  which  the  tribe  of 

*  Note  109. 


XI.]  OF   MOHAMMED.  217 

Aus  were  victors.  Asad  and  Zikvan  came  therefore  to  Mekkah  to 
negotiate  an  alliance  with  the  Koraysh,  to  enable  their  tribe  to  re- 
pulse the  victorious  enemy,  Asad  being  acquainted  with  a  Koraysh 
chief,  named  Atabah-bin-Rabeeah,  on  arriving  at  Mekkah,  alighted 
at  his  house  and  declared  the  object  of  his  visit.  Atabah  replied, 
Our  country  is  distant  from  yours,  and  we  have  now  special  business 
on  our  hands,  which  will  prevent  our  meddling  with  any  other  affair. 
What  important  matter  may  this  be  ?  inquired  Asad,  as  you  dwell 
in  the  sacred  and  secure  city.  A  man  has  arisen  among  us,  replied 
Atabah,  who  claims  to  be  the  prophet  of  God,  charges  us  with  gross 
stupidity  on  the  subject  of  religion,  reviles  our  gods,  and  beguiles 
our  youth.  Is  he  one  of  yourselves,  rejoined  the  other,  or  a  stran- 
ger ?  He  is  one  of  us,  said  Atabah,  and  of  the  best  class  of  us,  the 
son  of  Abdullah-bin- Abdulmutalib,  and  is  the  most  noble,  excellent, 
and  illustrious  among  us. 

As  the  tribes  of  Aus  and  Hazrej  had  often  been  told  by  the  neigh- 
boring Yehoodees  of  the  tribes  of  Benee  Rareejah,  Benee  Nazeer, 
and  Benee  Keenkau,  that  a  prophet  was  to  arise  at  Mekkah,  fly  to 
Medeenah,  and  slay  a  great  many  Arabs,  Asad,  on  hearing  Atabah's 
account,  thought  that  this  man  must  be  that  same  prophet  described  by 
the  Yehodees,  and  therefore  inquired  where  he  was.  Atabah  replied, 
You  will  now  find  him  seated  by  the  rock  of  Ismaeel,  but  he  and  his 
party  are  shut  up  in  a  defile,  except  at  the  season  of  pilgrimage.  But 
say  you  nothing  to  him,  nor  listen  to  his  words,  for  he  is  a  magi- 
cian, and  by  the  sorcery  of  his  words,  robs  people  of  their  hearts. 
This  conversation,  it  will  be  observed,  happened  during  the  period 
the  Benee  Hashim  were  besieged  in  the  defile  of  Abutfdib.  Asad 
rejoined,  I  have  come  on  a  pilgrimage,  and  of  course  must  go  to  the 
mesjid  to  perform  the  religious  circuits.  Fill  your  ears  with  cotton, 
then,  said  .Vtabah,  that  you  may  not  hear  what  he  says. 

Asad  followed  the  advice  he  had  received,  and  entering  the  place 
of  devotion,  beheld  the  prophet,  with  a  party  of  Benee  Hashim, 
seated  at  the  rock  of  Ismaeel.  The  visitor  began  his  circuits,  and 
passed  before  Mohammed,  who  looked  at  him  and  smiled.  In  the 
second  circuit,  Asad  said  to  himself,  How  silly  I  am  to  return  to 
Medeenah  without  finding  out  the  truth  of  this  matter  which  is  agita- 
ting Mekkah.  He  then  took  the  cotton  out  of  his  ears,  and  approach- 
ing -the  prophet,  saluted  him  with,  Good  morning ;  which  was  the 
customary  form  of  salutation.  Mohammed,  raising  his  head,  said, 
God  has  given  me  abetter  salutation,  even  that  of  the  inhabitants  of 
paradise,  namely,  As  salam  alaykum  ! — peace  unto  you  !  To  what 
do  you  call  us  ?  said  Asad.  He  replied,  I  call  you  to  testify  to 
the  unity  of  God  and  to  my  prophetical  ofiBce.  Ascribe  no  associate 
to  God  ;  do  well  by  your  father  and  mother;  do  not  kill  your  chi^ 
dren  through  fear  of  poverty  :  abandon  open  and  secret  sins ; 
no  one  to  death  unjustly ;  touch  not  the  property  of  orphans  exf 


218  LIFE   AND   RELIGION  [CE* 

to  improve  it ;  let  your  weights  and  measures  be  perfect ;  speak  ac- 
cording to  justice  and  truth ;  incline  not  to  one  side  to  favor  a  kins- 
man, and  fulfil  your  covenant  engagements  with  God.  This  is  the 
message  God  sends  you,  perhaps  you  will  remember  it.  On  hear- 
ing tliese  words  the  light  of  faith  entered  Asad's  heart,  and  eternal 
felicity  made  him  her  own.  He  exclaimed,  I  testify  that  there  is 
no  God  but  the  sole  God,  and  I  testify  that  thou,  0  prophet  of 
God,  art  his  apostle.  May  my  father  and  mother  be  your  sacrifice  ! 
I  am  of  Medeenah,  of  the  tribe  of  Khazrej.  Between  us  and  the 
tribe  of  Aus  the  bonds  of  friendship  are  broken.  If  God  should 
reunite  them  by  your  means,  and  restore  peace  between  us,  none 
would  be  more  esteemed  among  us  than  yourself  I  have  a  colleague 
here  of  my  own  tribe  ;  if  he  should  embrace  this  faith,  I  am  hopeful 
our  matters  will  be  arranged  by  your  good  officers.  Verily,  I  have 
heard  of  you  from  the  Yehoodees,  who  congratulate  us  on  your  fu- 
ture coming  to  Medeenah,  and  give  us  descriptions  of  your  charac- 
ter, and  I  hope  our  region  will  be  honored  by  your  removal  thither, 
for  of  this  the  Yehoodees  have  assured  us.  I  bless  God  for  the  favor 
of  having  seen  you ;  verily,  I  came  to  obtain  a  league  of  the  Ko- 
raysh,  and  God  has  imparted  to  me  something  better  than  I  sought. 

Asad  then  went  for  Zikvan,  and  told  him  he  had  found  the  prophet 
respecting  whom  the  Yehoodees  had  congratulated  them,  and  des- 
cribed his  character  to  his  colleague,  who  also  believed.  They  then 
implored  the  prophet  to  send  a  person  with  them  to  teach  the  Koran 
and  call  their  people  to  the  faith  of  islam.  He  accordingly  sent  with 
them  Masab-bin-Ameer,  who  was  still  a  mere  youth.  He  had  been 
very  tenderly  brought  up,  was  the  darling  of  his  father  and  mother, 
who  watched  over  him  so  affectionately  that  he  had  never  been  out  of 
Mekkah  before  he  became  a  Musulman.  His  parents  then  treated 
him  very  cruelly,  and  banished  him  from  their  presence.  He  took 
refuge  with  the  prophet  in  the  defile,  and  his  personal  appearance 
was  much  altered,  because  it  was  difficult  for  him  to  endure  hardship. 
He  had  treasured  up  in  his  memory  very  much  of  the  Koran,  and 
of  the  divine  precepts. 

Asad  and  Zikvan,  with  their  Musulman  teacher,  Masab,  now 
departed  for  Medeenah,  and  on  rejoining  their  people,  related  the 
story  of  tlie  prophet,  and  expatiated  on  his  perfections.  One  or  two 
persons  of  every  tribe  at  Medeenah  directly  became  Musulmans. 
Masab  lodged  in  the  house  of  Asad,  and  went  daily  among  the  par- 
ties of  Khazrej,  calling  on  tliem  to  embrace  islam,  and  he  won  the 
youth  over  to  the  faith.  At  that  time  Abdullah-bin- Aby  was  chief 
of  the  Khazrej,  with  whom  the  Aus  came  into  an  agreement  to  make 
him  emeer  over  both  tribes,  on  account  of  his  noble  rank  and  gene- 
rosity. A  diadem  was  making  for  him,  its  completion  being  delayed 
for  want  of  gems  to  be  set  in  it.  The  Aus,  notwithstanding 
Abdullah  was  not  of  their  tribe,  were  satisfied  to  crown  him  emeer. 


XI.]  OF    MOHAMMED.  219 

because  he  did  not  aid  the  Khazrej  at  the  battle  of  Baas,  declaring 
the  war  unjust  on  their  part.  The  spread  of  islam  at  Medeenah 
caused  the  royal  power  of  Abdullah  to  totter,  for  which  reason  he 
endeavored  to  put  a  stop  to  the  new  schism  among  his  people. 

Asad  now  said  to  Masab,  My  maternal  uncle,  Sad-bin-Maaz,  is  one 
of  the  chiefs  of  Aus.  He  is  a  noble  and  intelligent  man,  of  the 
greatest  influence  in  the  clan  of  Amer-bin-Auf.  If  he  should  be- 
come a  Musulman,  our  affairs  would  be  complete.  Let  us,  then, 
visit  their  quarter.  Accordingly,  they  repaired  thither,  and  seating 
themselves  by  a  well,  a  party  of  young  people  came  around  them, 
to  whom  Masab  began  to  recite  the  Koran.  The  news  soon  reached 
Sad-bin-Maaz,  who  called  a  chief  named  Asayd-bin-Khuzayr,  and  said 
to  him,  I  hear  that  Asad,  with  a  Koraysh  man,  has  come  to  our 
quarter,  and  is  corrupting  our  youth.  Do  you  go  and  put  a  stop  to 
their  doings.  When  Asayd  appeared,  Asad  observed  to  his  com- 
panion, This  is  a  great  and  noble  man,  if  he  should  join  our 
party,  I  am  hopeful  our  object  would  be  accomplished.  Asayd,  on 
approaching,  said  to  Asad,  Your  maternal  uncle  sends  you  this  mes- 
sage :  Come  not  into  our  assemblies,  corrupt  not  our  youth,  and  fear 
the  Aus.  Sit  down,  rejoined  Masab,  and  give  us  leave  to  explain  :  if 
our  doctrine  pleases  you,  accept  it ;  if  not,  at  your  wish  we  will 
leave  your  district.  Asayd  complied,  and  Masab  had  no  sooner 
recited  a  chapter  of  the  Koran  to  him  than  the  light  of  islam  illu- 
mined his  heart,  and  he  inquired,  What  must  one  do  who  embraces 
this  faith  ?  Masab  replied,  He  must  bathe,  put  on  two  clean  gar- 
ments, pronounce  the  two  testimonies,  and  pray  at  the  Kabah. 
Asayd  immediately  threw  himself  into  the  well,  came  out,  wrung  his 
clothes,  and  said,  Tell  me  the  testimonies.  He  then  repeated  the 
creed — There  is  no  God  but  God ;  Mohammed  is  the  prophet  of 
God' —  and  performed  two  rukats  of  prayer. 

Now,  said  Asayd  to  Asad,  I  will  go,  and  by  one  device  or 
another  will  send  your  uncle  to  you.  As  this  fortunate  man  was  ap- 
proaching. Sad  swore  he  was  coming  back  with  a  new  face  on  him. 
Asayd  put  his  stratagems  in  operation  and  succeeded  in  sending 
Sad  to  Masab,  who  had  no  sooner  recited  to  him  the  chapter  entitled, 
Ha-Mim,*  than  the  light  of  faith  illumined  his  mind.  After  send- 
ing home  for  two  clean  garments,  he  bathed,  pronounced  the  creed, 
and  performed  two  rukats  of  prayer.  He  then  took  the  hand  of 
Masab,  brought  him  to  his  house,  and  said,  Proclaim  your  religion 
and  fear  no  one.  Sad  went  himself  to  the  tribe  of  Auf,  and  pro- 
claimed with  a  loud  voice,  0  ye  children  of  Amer-bin-Auf,  let 
neither  man  nor  woman,  boy  nor  girl,  remain,  but  all  come  out,  for 
this  is  not  a  day  for  any  one  to  stay  behind  the  curtain.  When  all 
were  assembled  he  demanded  what  his  rank   and  reputation  were 

*  Surah  42. 


220  LIFE   AND   RELIGION  [CH. 

among  tliem.  Tliey  replied,  You  are  our  chief,  and  whatever 
you  command  we  will  do,  rejecting  no  order  whatever.  Sad  replied, 
It  is  unlawful  for  any  of  you  to  speak  to  me  till  you  testify  to  the 
unity  of  God  and  the  prophetship  of  Mohammed.  I  praise  God  for 
the  great  favor  conferred  on  me.  This  is  the  same  prophet  of  whom 
the  Yehoodes  have  given  us  information.  The  whole  tribe  became 
Musulmans  that  day.  Islam  now  prevailed  among  the  Khazrej  and 
Aus,  their  chiefs  having  embraced  the  faith.  This  conversion  was 
readily  accomplished  because  the  Yehoodes  had  given  such  descrip- 
tion of  the  character  of  the  prophet.  Masab  reported  his  success  to 
Mohammed,  who  thereupon  gave  permission  to  all  Musulmans  suf- 
fering oppression  for  their  faith,  to  remove  to  Medeenah,  which  they 
did  one  by  one.  On  arriving  at  that  city  the  tribes  of  Khazrej 
and  Aus  took  the  refugees  to  their  houses,  and  treated  them  with 
the  greatest  hospitality  and  respect. 

The  conversion  of  the  Khazrej  is  differently  related  by  some, 
who  say  that  in  the  eleventh  year  of  his  prophetship,  Mohammed 
met  six  men  of  that  tribe,  whose  names  are  given,  to  whom  he  re- 
cited the  Koran  and  communicated  the  faith,  and  on  their  return  to 
Medeenah  they  brought  their  people  to  embrace  islam.  This  ac- 
count proceeds  to  say  that  in  the  twelfth  year  of  the  prophetship, 
twelve  men  of  the  Ansfirees  came  and  made  a  league  with  the 
prophet  at  Akabah,  and  that  in  this  year  he  sent  Masab-bin- Ameer 
with  them  to  instruct  them  in  the  faith.  At  the  next  season  of  pil- 
grimage, in  the  thirteenth  year  of  the  prophetship,  many  from  the 
tribes  of  Aus  and  Khazrej,  both  Musulmans  and  infidels,  came  to 
Mekkah  to  see  the  plenipotentiary  apostle.  He  said  to  them,  Will 
you  protect  me  that  I  may  read  you  the  book  of  God,  and  will  you 
become  Musulmans  and  receive  your  reward  in  paradise  ?  Yes, 
they  replied,  and  will  grant  you  whatever  covenant  you  desire  in 
respect  to  yourself  and  your  God.  The  prophet  appointed  the 
twelfth  night  of  Rejeb  to  form  the  league,  the  place  to  be  the  sum- 
mit of  Mount  Mina,  where  the  Ansarees,  after  performing  the 
ceremonies  of  the  pilgrimage,  repaired.  A  great  number  had  be- 
come Musulmans,  but  the  majority  of  them  were  yet  idolaters, 
among  whom  was  Abdullah-bin-Aby — the  curse  of  God  rest  upon 
him! 

On  the  eleventh  day  of  Rejeb,  the  prophet  directed  the  Ansarees 
to  assemble  by  night  at  the  house  of  Abdulmutalib,  at  Akabah,  but 
to  come  singly  and  awake  no  one  from  sleep.  He  himself  repaired 
to  the  appointed  place,  with  Aly,  Hamzah,  and  Abbas.  Seventy, 
or  by  another  account,  seventy-three  men  and  two  women  of  Aus 
and  Khazrej  there  assembled.  The  prophet  called  on  them  to  em- 
brace islam,  declaring  it  the  pledge  of  paradise.  Asad-bin-Zararah 
and  others  replied,  0  prophet  of  God,  make  such  conditions  with 
us  as  you  please  in  respect  to  yourself  and  your  God.     He  answered. 


XI.]  OF   MOHAMMED.  221 

I  make  it  a  condition  that  you  protect  me  as  your  own  lives,  and 
my  family  as  you  do  your  own.  What  shall  we  receive  for  doing 
this  'i  said  they.  He  rejoined,  Paradise  will  be  yours,  and  on 
earth  you  will  be  kings  of  the  Arabs,  and  the  Ajemees  will  obey 
you :  to  which  they  replied  that  they  were  satisfied.  Abbtls-bin- 
Nazlah,  of  the  tribe  of  Aus,  now  arose  and  said.  People  of  Aus  and 
Khazrej,  do  you  know  what  you  are  doing?  You  are  plunging 
into  war  with  both  Arab  and  Ajeraee,  and  arraying  yourselves  in 
hostility  against  all  the  kings  in  the  world,  or  whenever  an  injury 
befalls  Mohammed,  you  must  abandon  him,  as  you  will  do.  De- 
ceive him  not  then,  let  him  remain  in  his  own  country ;  for  although 
his  kindred  oppose  him,  he  is  still  noble  and  great  among  them, 
and  no  one  has  power  to  injure  him.  The  speaker  was  now  in- 
terrupted by  Asad  and  others,  who  demanded  what  business  he 
had  to  talk  in  that  manner ;  then  addressing  Mohammed,  they  said, 
0  prophet  of  God,  be  our  blood  the  sacrifice  for  yours,  and  our 
life  the  ransom  of  your  own.  Make  what  conditions  with  us  you 
please  for  your  Lord  and  for  yourself. 

Mohammed  now  said  to  the  Ansarees,*  Appoint  twelve  persons  of 
your  number  who  shall  be  your  sureties  and  agents,  in  like  manner 
as  Moosa  established  twelve  chiefs  among  the  Benee  Israeel.  They 
said  to  him.  Do  you  choose  whom  you  please.  Jibraeel  indicated 
the  proper  persons,  and  the  prophet  chose  nine  men  of  Khazrej  : 
namely,  Asad-bin-Zartirah,  Burau-bin-Maroor,  Abdullah-bin-Kha- 
ram,  the  father  of  Jaber,  Rafa-bin-Malik,  Sad-bin-Abadah,  Menzer- 
bin-Amer,  Abdullah-bin-Ravahah,  Sad-bin-Rabeea  and  Abadah-bin- 
Samet.  He  chose  three  men  of  Aus :  to  wit,  Aboolhasheem-bin- 
Bathan,  Asayd-bin-Khuzayr,  and  Sad-bin-Khaseemah.  Just  as 
these  men  had  pledged  themselves  to  the  prophet,  Iblees  shouted 
near  Akabah,  0  ye  Koraysh  and  other  Arabs,  Mohammed  is 
here  with  the  Aus  and  Khazrej,  who  are  leaguing  with  him  to 
fight  against  you.  At  this  announcement  the  Koraysh  became 
tumultuous,  and  seizing  their  weapons  advanced  on  Akabah.  The 
prophet  ordered  the  Anrarees  to  disperse,  but  they  said.  If  you 
command,  we  will  draw  our  swords  and  fight  them.  He  replied, 
God  has  not  yet  given  me  permission  to  fight.  Will  you  come 
away  with  us  ?  said  they.  He  answered,  I  wait  the  command  of 
God. 

The  Koraysh  now  advanced  with  their  whole  force,  and  Hamzah 
and  K\j  drew  their  swords  and  met  them  in  Akabah.  Addressing 
Hamzah,  the  Koraysh  demanded,  What  business  is  this  for  winch 
you  are  assembled  ?  There  is  no  assembly  here,  said  Hamzah, 
adding  with  an  oath  that  if  any  of  them  ventured  to  advance  he 
would  cut  of  their  heads.    The  Koraysh  returned,  and  the  next  day 

*  Aids  or  coadjutors ;  i.  e.  the  converts  from  Medeenah. 


222  LIFE   AND   RELIGION,    ETC.  [CH.    XI. 

meeting  Abdiillah-bin-Aby,  they  said  to  him  :  We  understand  your 
people  have  leagued  with  Mohammed  to  fight  against  us,  but  as  he 
knew  nothing  of  the  meeting  the  last  night,  he  swore  it  was  not  so, 
and  the  Koraysh  believed  him.  The  Ansarees  returned  to  Medee- 
nah  and  were  in  high  expectation  of  the  coming  of  their  illustrious 
guests.  The  compiler  adds  that  what  has  been  related  from  the 
traditions  of  Aly-bin-Ibraheem,  Shaykh  Tabersee,  Kutb-Ravendy, 
Ibn-Sharashoob,  and  many  others,  may  be  relied  on,  and  is  consis- 
tent as  a  whole. 


CHAPTER  XII. 

Mohammed's  Hijret  to  Medeenah :  He  is  followed  hy  Aly  and  others. 

When  the  Koraysli  infidels  saw  that  the  cause  of  the  prophet 
gained  ground  daily,  and  that  all  their  plots  to  overthrow  it  availed 
nothing,  and  when  they  were  informed  of  Mohammed's  league  with 
the  Ansarees,*  they  assembled  at  Dar-ul-Nedvah  to  deliberate  what 
was  to  be  done.  They  had  an  old  custom  of  assembling  at  this  place 
for  consultation  whenever  any  calamity  befel  them,  and  no  one  under 
forty  years  of  age  was  admitted  into  the  council  of  Dar-ul-Nedvah. 
Here  forty  of  the  old  Koraysh  chiefs  now  met,  and  Shaytan,  the 
accursed,  in  the  form  of  an  old  man,  attempted  to  enter.  The  door- 
keeper stopped  him,  and  demanded  who  he  was.  He  replied  that 
he  was  an  old  man  of  the  tribe  of  Nejd,  and  added,  You  have  need 
of  my  experience  ;  on  hearing  that  you  were  assembling  to  overthrow 
this  man,  I  came  to  give  my  advice  on  the  subject.  The  door-keeper 
told  him  to  enter.  It  is  related  that  Shaytan  four  times  assumed  a 
human  shape,  but  to  return. 

When  the  members  of  the  council  had  taken  their  seats,  Abujahl 
introduced  the  business  by  saying,  0  ye  Koraysh,  among  all  the 
Arab  tribes  there  are  none  more  noble  than  ourselves.  We  are  the 
people  of  the  house  of  God,  and  twice  a  year  men  come  to  us  on  pil- 
grimage from  the  utmost  bounds  of  the  earth,  and  they  all  honor  us. 
We  are  in  the  house,  and  no  one  can  molest  or  injure  us.  Such  has 
always  been  our  state,  till  Mohammed-bin- Abdullah  grew  up  among 
us.  We  called  him  Ameen,  for  his  probity,  calmness  and  truth,  but 
when  he  arrived  at  maturity,  and  was  in  great  esteem  among  us,  he 
proclaimed  himself  the  prophet  of  God,  and  afl&rms  that  he  receives 
communications  from  heaven.  Next  he  imputed  to  us  stupidity, 
reviled  and  degraded  our  gods,  corrupted  our  youth,  and  sowed 
division  among  our  people.  He  declares  that  our  departed  ances- 
tors are  in  fire,  than  which  nothing  can  concern  us  more.  In  refer- 
ence to  him  I  have  matured  a  certain  plan.  What  is  it  ?  inquired 
the  council.  Abujahl  continued.  Let  us  send  a  man  to  kill  him 
secretly,  and  if  the  Benee  Hashim  demand  the  price  of  blood,  we 
will  pay  the  ransom  tenfold.  This  is  a  miserable  plan,  said  Shaytan. 
Why 't  they  inquired.  Because,  he  resumed,  whoever  slays 
Mohammed  will  certainly  be  put  to  death,  and  who  of  you  will  con- 

*  Allied  converts  of  Medeenah. 


^24  LIEE   AND    RELIGION  [CH. 

sent  to  be  killed  on  this  account  ?  When  Mohammed  is  slain,  the 
Benee  Hashim  and  their  patrons  of  the  tribe  of  Khuzah,  will  retal- 
iate and  never  consent  that  the  slayer  of  Mohammed  should  walk  the 
earth.  From  this  cause,  in  the  sacred  place  there  will  be  fighting 
among  you  till  you  all  kill  one  another. 

Several  members  of  the  council  now  proposed  to  build  a  prison 
in  such  a  manner  that  no  one  could  approach  Mohammed,  who  should 
be  shut  up  in  it,  and  food  thrown  in  to  him  through  an  aperture  till 
he  died.  This  plan,  said  Shaytan,  is  worse  than  the  other,  for  as 
the  Benee  Hashim  will  never  consent  to  such  a  thing,  at  the  season 
of  pilgrimage  they  will  appeal  to  the  assembled  Arab  tribes,  and 
procure  his  release.  Have  you  another  plan  ?  concluded  Shaytiin. 
Atabah,  Shaybah,  and  Abusufeean  answered,  We  will  expel  him 
from  our  country  and  attend  to  the  worship  of  our  own  gods.  An- 
other tradition  says  they  proposed  to  bind  Mohammed  upon  a  furious 
camel,  and  enrage  the  animal  by  piercing  him  with  spears,  that  he 
might  rush  away  and  tear  his  rider  to  pieces  among  the  mountains. 
This  project  is  worse  than  either  of  the  others,  said  Shaytan.  If 
Mohammed  leaves  your  country  alive,  as  he  is  more  beautiful  and 
eloquent  than  any  other  man,  by  the  sweetness  of  his  tongue,  and 
the  plausibility  of  his  address,  he  will  deceive  all  the  Arab  tribes, 
and  bringing  against  you  such  armies  of  horse  and  foot  as  you  can- 
not withstand,  will  annihilate  you. 

Being  now  at  their  wits'  end,  they  said  to  Shaytan,  0  Shaykh, 
what  is  your  advice  in  this  matter  ?  My  scheme,  said  he,  is  that 
from  every  tribe  agreeing  in  your  object,  you  select  one  or  more  per^ 
sons,  and  bring  over  one  man  of  the  Benee  Hashim  to  join  you,  and 
let  the  whole  company  thus  appointed  take  their  weapons  and  all  at 
once  smite  him  to  death,  that  his  blood  may  be  so  widely  diffused 
that  the  Benee  Hashim  will  be  utterly  unable  to  demand  satisftiction 
for  it,  because  they  cannot  oppose  all  the  tribes.  Should  they  re- 
quire the  price  of  blood,  then  pay  them  the  ransom  three-fold.  We 
will  give  ten  ransoms,  rejoined  the  council ;  adding,  The  shaykh  of 
Nejd  has  proposed  the  right  plan.  Shaykh  Toosee  says  Abujahl 
offered  this  scheme,  and  that  it  was  approved  by  Shaytan ;  which- 
ever way  it  was,  this  plan  was  agreed  on,  and  the  council  broke  up. 
Of  the  Benee  Hashim,  Abulaheb  was  brought  into  this  plot.  The 
Most  High  then  communicated  this  verse,  warning  the  prophet, 
*'  And  call  to  mind  when  the  unbelievers  plotted  against  thee,  that 
they  might  either  detain  thee  in  bonds,  or  put  thee  to  death,  or  expel 
thee  from  tJie  city  ;  and  they  plotted  against  thee :  but  God  laid  a 
plot  against  them;  and  God  is  the  best  layer  of  plots."*  Having 
made  the  arrangement  to  rush  into  Mohammed's  house  at  night  and 
kill  him,  they  came  to  the  sacred  mesjid,  and  whistled  and  clapped 

*  Surah  8 :  30. 


XII.]  OP   MOHAMMED.  225 

their  hands  and  jumped  al)Out  the  Kabah.  At  night  the  party  came 
to  assassinate  the  prophet,  but  Abulaheb  would  not  consent  to  their 
entering  till  the  next  morning,  saying,  There  are  women  and  child- 
ren here,  and  I  am  not  sure  some  mistake  may  not  occur. 

When  the  Koraysh  had  completed  their  plot  for  killing  the 
prophet,  Jibraeel  descended  and  gave  him  information  of  the  matter, 
and  communicated  to  him  the  divine  command  to  flee  to  Medeenah. 
Mohammed  called  My,  and  imparted  to  him  the  tidings  of  Jibraeel, 
and  added.  The  Most  High  commands  me  to-night  to  escape  to  the 
cave  of  Soor.  Sleep  to-night  in  my  place,  that  it  may  not  be  known 
I  have  gone.  The  commander  of  the  faithful  inquired,  0  prophet 
of  Clod,  will  your  safety  be  secured  by  my  sleeping  in  your  place  V 
On  being  answered  in  the  affirmative,  Aly  laughed,  thanked  God  for 
the  privilege  of  exposing  his  own  life  to  save  that  of  the  prophet, 
and  fell  in  adoration,  and  this  was  the  first  prostration  of  thanks- 
giving that  was  made  in  islarn.  Aly  laid  the  side  of  his  face  on  the 
ground,  and  when  he  raised  his  head,  he  said.  Go  wherever  God  has 
commanded  you  ;  let  me  be  your  sacrifice.  Order  what  you  please, 
and  on  my  life  I  will  do  it,  and  in  this  and  in  every  other  matter  I 
supplicate  grace  of  God.  The  prophet  replied,  God  will  conform 
you  to  my  likeness :  then  sleep  on  my  carpet,  and  put  my  Hazrem 
cloak  over  you.  Know,  Aly,  that  the  Most  High  tries  his  friends 
in  proportion  to  their  faith  and  their  rank,  therefore  the  trials  and 
calamities  of  prophets  are  greater  than  all  others,  and  those  most 
like  them  receive  the  next  degree  of  trial.  0  brother,  God  has  tried 
you,  and  He  tries  me  on  your  account,  as  He  tried  Ibraheem,  the 
Friend,  and  his  son  Ismaeel.  It  is  more  grievous  to  me  thus  to 
expose  you  to  the  daggers  of  my  enemies,  than  it  was  for  Ibraheem 
to  lay  down  Ismaeel  to  slay  him.  Your  perfect  readiness  to  be 
exposed  is  greater  than  Ismaeel's  voluntary  submissiveness  to  the 
knife  of  his  affectionate  father.  Endure  faithfully,  0  brother,  for 
the  mercy  of  God  is  nigh  those  that  do  well. 

Mohammed  and  Aly  having  mutually  embraced  each  other,  with 
flowing  tears  parted,  and  Jibraeel  led  the  prophet  out  of  the  house 
which  the  Koraysh  had  already  surrounded.  The  prophet  recited 
this  verse  :  "  And  we  have  set  a  bar  before  them,  and  a  bar  be- 
hind them ;  and  we  have  covered  them  with  darkness;  wherefore 
they  shall  not  see."*  The  Most  High  had  sent  a  sleep  upon  them, 
so  they  did  not  perceive  the  prophet's  departure  ;  and  he  cast  a  hand- 
ful of  dust  at  them,  saying.  Ugly  be  your  faces !  doing  thus  by 
your  own  prophet.  One  tradition  says  they  were  awake,  and  God 
covered  their  eyes  that  they  did  not  see.  Jibraeel  now  directed  the 
prophet  to  go  to  Mount  Soor,  and  conceal  himself  in  the  cave. 
Meanwhile  Aly  was  lying  in  Mohammed's  place  and  cloak.     In 

*  Suiah  36  :  8. 
16 


226  LIFE   AND    RELIGION  [CH. 

that  period  the  houses  of  Mekkah  were  without  doors,  and  the  walls 
were  low.  The  Koraysh  infidels  therefore  saw  Aly,  and  mistaking 
him  for  the  prophet,  threw  stones  at  him.  Both  sheeahs  and  sun- 
nees  relate  that  the  following  verse  was  communicated  in  commenda- 
tion of  K\y  on  the  niglit  lie  exposed  his  life  to  save  that  of  the 
prophet :  "  There  is  also  a  man  who  selleth  his  soul  for  the  sake 
of  those  things  which  are  pleasing  unto  God.'"*  Some  traditions 
declare  that  God  sent  Jibnieel  and  Meekfieel  to  protect  Sly. 

When  the  prophet  was  departing  for  the  cave  of  Soor,  he  met 
Abubekr  and  took  him  along,  through  fear  of  his  doing  h;tri!j,  or  for 
some  other  reason.  Hind-bin- Abyhalah  also  went  with  Mohammed, 
who,  on  arriving  at  the  cave,  retained  Abubekr  and  sent  back  Hind 
on  some  business.  Another  tradition  is,  that  Abubekr  saw  Mo- 
hammed departing,  and  pursued  him,  who,  apprehending  it  was  one 
of  the  Koraysh,  hastened  on,  but  struck  his  blessed  foot  against  a 
stone  and  bruised  it.  He  was  much  troubled  at  being  pursued,  till 
at  length  Abubekr  came  up  and  the  prophet  took  him  along  from 
sheer  necessity. 

When  morning  dawned,  the  Koraysh  infidels  drew  their  swords 
and  ran  upon  the  commander  of  the  faithful,  Khalid-bin-Valeed 
being  in  advance  of  the  rest.  That  lion  of  God,  Aly,  leaped  up,  and 
seizing  Khrdid  by  the  arm,  wrung  it  so  that  he  bellowed  like  a 
camel.  He  then  caught  the  sword  of  Khalid,  and  presented  so  bold 
a  front  to  his  assailants,  that  they  all  fled.  When  he  had  driven 
them  out  and  they  knew  it  was  Aly,  they  said  to  him.  We  have  noth- 
ing to  do  with  you,  where  is  Mohammed  ?  He  replied,  You  did  not 
commit  him  to  me  :  you  wished  to  expel  him,  and  he  has  gone 
away  of  himself. 

One  tradition  says  that  the  Koraysh  not  finding  Mohammed,  beat 
Klj  till  his  body  was  black,  chained  and  locked  him  up,  and  set  a 
woman  to  watch  him  while  they  pursued  after  Mohammed.  Aly 
then  heard  voices  at  which  his  sorrows  fled,  his  chains  fell  off,  the 
door  opened  and  he  came  out.  Another  tradition  says  they  hit 
Sly  with  a  stone  and  waked  him,  on  which  he  said,  Why  do  you 
soV  when,  recognizing  his  voice,  they  said.  We  have  nothing  to  do 
with  this  poor  fellow  beguiled  by  Mohammed.  Aly  retorted  with  the 
boast  that  if  a  part  of  his  understanding  were  divided  among  all  the 
idiots  and  lunatics  of  the  world,  thev  would  all  become  intelligent; 
and  if  the  same  were  done  with  his  strength  and  valor,  all  the  weak 
and  cowardly  would  become  champions,  and  added  that  he  would 
kill  all  his  assailants  if  he  had  not  been  forbidden  to  do  so.  Mo- 
hammed afterwards  speaking  to  him  of  his  bold  dealing  with  his  as- 
sailants, assured  him  that  God  made  his  voice  so  loud  that  all  the 
Hoorees  of  paradise  heard  him,   and  importuned  the  Most  High  to 

♦  Surah  2  :  203. 


XII.]  OF   MOHAMMED.  227 

make  them  Aly's  wives.     He  replied   they  should  be  divided  be- 
tween Kly  and  his  followers. 

The  Koraysh  finding  that  the  prophet  had  escaped  them,  sent 
parties  in  all  directions  after  him.  Abujahl  ordered  it  to  be  pro- 
claimed about  Mekkah,  that  whoever  would  produce  Mohammed  or 
show  where  he  was,  he,  Abujahl,  would  give  such  person  a  reward 
of  one  hundred  camels.  At  last  they  sent  for  Abukarez  of  Khazauh, 
whose  profession  was  that  of  tracing  people,  which  he  was  able  to 
do  with  the  greatest  certainty.  They  said  to  him,  If  you  do  us  the 
favor  we  seek,  we  shall  always  be  under  obligation  to  you.  Find 
out  the  track  of  Mohammed,  and  where  he  has  gone,  that  we  may 
pursue  him.  Abukarez  soon  made  the  first  discovery,  and  said, 
This  is  the  track  of  Mohammed's  foot,  and  is  the  sister  of  that  im- 
printed in  the  place  of  Ibraheem ;  that  is,  the  foot  of  the  prophet  is 
like  that  of  Ibrriheem-Khaleel.  And  here,  continued  the  searcher, 
is  the  track  of  another  who  has  gone  with  Mohammed :  this  must  be 
either  Abukahafah,  or  his  son  Abubekr. 

Abukarez  led  the  pursuers  to  the  cave,  where  they  saw  that,  by 
divine  command  and  the  miraculous  power  of  the  prophet,  a  spider 
had  woven  its  web  over  the  entrance,  and  a  pair  of  doves,  or,  as  one 
tradition  has  it,  of  partridges,  had  built  a  nest  there  and  laid  an  egg. 
On  seeing  these  things,  they  said,  Mohammed  came  here,  but  did 
not  enter  the  cave.  If  he  had  entered,  the  spider's  web  would  have 
been  torn,  and  the  birds  would  not  have  settled  here.  He  has 
either  gone  up  to  heaven,  or  down  into  the  earth.  God  had  sent  an 
angel,  who  stood  in  the  entrance  and  said  to  the  Koraysh,  There  is  no 
one  in  this  cave,  disperse  among  these  defiles.  Other  accounts  say 
that  Mohammed  called  a  tree,  which  blocked  up  the  entrance  ;  or 
again,  that  the  passage  was  very  narrow,  and  having  opened  to  admit 
Mohammed,  returned  again  to  its  impassable  size.  These  accounts 
proceed  to  say  that  Abubekr  was  so  much  alarmed  at  the  approach 
of  the  Koraysh,  that  he  wished  to  go  and  join  them,  being  with  them 
in  heart,  and  a  man  stooping  down  with  his  face  towards  the  cave, 
Abubekr  exclaimed.  We  are  discovered.  No,  said  Mohammed, 
the  man  would  not  have  done  thus  if  he  had  seen  us.  The  prophet 
then  miraculously  opened  a  passage  through  the  side  of  the  cave, 
and  showed  Abubekr  a  ship  ready  to  waft  them  away  should  the 
Koraysh  enter. 

It  is  related  that  the  prophet  remained  three  days  in  the  cave, 
during  which  time  Xly  made  arrangements  for  his  journey  to  Medee- 
nah,  and  carried  him  food  and  water.  Three  camels  being  provided 
for  Mohammed,  Abubekr,  and  a  guide,  the  prophet  left  the  com- 
mander of  the  faithful  to  settle  his  accounts  with  the  Koraysh,  for 
formerly  much  property  had  been  entrusted  to  him  for  safe  keeping, 
and  his  fidelity  had  acquired  him  the  title  of  Ameen  the  True. 
Pilgrims  also,  who  came  to  Mekkah,  trusted  him  in  like  manner, 


228  LIFE   AND   RELIGION  [CH. 

which  was  continued  after  his  assumption  of  the  prophetical  office. 
Mohammed  at  parting  directed  K\y  to  go  morning  and  evening  to 
Abtah,  and  there  cry  with  a  loud  voice,  Whoever  has  any  trust  in 
the  hands  of  Mohammed,  let  him  come  to  me  and  receive  it.  Re- 
store these  trusts  publicly,  said  Mohammed.  I  constitute  you  my 
khaleefah  with  my  daughter  Fatimah,  and  commit  you  both  to  God. 
Get  camels  ready  to  carry  yourself  and  wife,  and  your  mother  Fati- 
mah, and  all  the  Benee  Hashim  who  wish  to  accompany  you.  The 
prophet  gave  him  other  charges,  and  ordered  him  to  start  immediate- 
ly for  Medeenah  on  the  receipt  of  a  letter  he  should  receive  from 
him.     Mohammed  then  departed  for  Medeenah. 

Abdullah-bin- Areekat  pasturing  his  sheep  near  the  cave,  the 
prophet  said  to  him,  If  I  should  trust  my  head  to  you,  would  you 
protect  me  and  take  me  safely  by  some  by-road  to  Medeenah  ?  I 
knew,  replied  Abdullah,  from  the  signs  of  the  spider's  web  and  the 
doves'  nest,  that  you  were  a  prophet.  I  have  believed  in  you,  and 
will  protect  and  attend  you  wherever  you  go,  and  on  my  life,  will 
convey  you  safely  to  Medeenah  by  a  way  in  which  no  one  shall  see 
you.     They  then  departed  for  Medeenah. 

Shaykh  Toosee  relates  that  on  AVednesday  night,  the  first  of  the 
month  of  Eabeea-ul-evvel,  in  the  thirteenth  year  of  the  prophetship, 
Mohammed  fled  to  the  cave,  and  SAy  slept  in  his  place,  and  on  the 
fourth  night  of  the  month,  he  started  for  Medeenah,  performing  many 
miracles  on  his  way  thither,  as  was  stated  in  the  chapter  on  miracles. 
The  same  authority  relates  that  the  prophet,  on  his  arrival  at  Medee- 
nah, alighted  at  a  place  called  Kuba,  near  the  tribe  of  Benee- Amer- 
bin-Auf.  Abubekr  said  to  him.  Enter  Medeenah,  for  the  people 
expect  you.  He  replied,  I  will  not  enter  the  city  till  my  brother 
Aly  and  my  daughter  Fatimah  arrive  ;  and  Abubekr,  after  still 
urging  him  in  vain,  left  him  and  entered  the  city. 

Mohammed  sent  his  letter  to  Xly,  by  Abuvakid,  ordering  him  to 
hasten  without  delay  to  Medeenah.  On  receiving  the  command, 
Aly  prepared  to  depart,  and  told  the  poor  believers  to  leave  Mekkah. 
When  night  came  on,  the  party  assembled  secretly  with  light  loads 
at  Zeezuva.  There  were  present,  the  commander  of  the  faithful, 
his  wife,  Fatimah  the  beautiful,  his  mother,  Fatimah-bint-Asad, 
Fatimah,  daughter  of  Zobayr-bin-Abdulmutalib,  and  Ameen-bin- 
Ummameen,  a  freedman  of  Mohammed,  and  Abuvakid,  who  brought 
the  letter,  and  in  returning  drove  the  camels  of  the  women.  As 
he  pushed  them  on  very  briskly,  Aly  bade  him  drive  slower,  lest 
the  women,  who  were  weak,  should  be  fatigued.  He  replied,  I  fear 
they  will  pursue  us  from  Mekkah.  Be  yourself,  said  Aly,  and  be 
not  alarmed,  for  the  prophet  has  assured  me  that  after  this  they  will 
not  trouble  us.  Aly  then  drove  the  camels  gently,  and  chanted  heroic 
odes,  the  purport  of  which  was,  There  is  none  to  be  worshipped  but 
God,  and  no  helper  besides  Him.     Think  not  then  of  aid  from 


XII.]  OF    MOHAMMED.  229 

others,  for  the  Lord  of  the  universe  is  sufficient  for  all  jour  wants. 
As  they  approached  Sejnan,  eight  armed  horsemen,  sent  by  the  infi- 
del Koraysh,  overtook  them.  On  seeing  the  pursuers,  Xly  ordered 
the  camels  to  be  halted  and  the  women  to  alight.  Drawing  his 
sword,  he  advanced  against  the  infidels,  who  demanded,  Did  you 
think  you  could  carry  these  women  away  from  Mekkah  ?  Return. 
And  if  I  do  not  return,  he  retorted,  what  will  you  do  ?  We  will 
take  oflT  your  head,  said  they.  Advancing  towards  the  camels,  K\y 
withstood  them,  and  was  attacked  by  Jinah,  the  bravest  of  the  party. 
Klj  parried  his  blow,  and  gave  him  one  in  return  on  the  shoulder, 
and  cut  him  in  two.  He  then  charged  the  rest  like  a  hungry  lion, 
chanting  an  ode  to  this  effect.  Open  a  way  for  the  valiant,  for  him 
who  fights  in  the  cause  of  God :  I  have  sworn  that  I  will  worship 
none  but  the  sole  God.     The  infidels  scattered,  saying.  Let  us  alone, 

0  son  of  Abutalib,  we  have  nothing  to  do  with  you.     He  replied, 

1  am  going  to  Medeenah,  to  my  cousin  Mohammed,  and  whoever 
wishes  to  have  his  blood  shed  on  the  ground,  let  him  come  and 
oppose  me. 

He  then  ordered  the  camels  to  rise  and  proceed,  and  he  advanced 
publicly  to  Sejnan,  where  he  tarried  a  day  and  a  night.  Through- 
out the  night,  he  and  the  devout  women  with  him  prayed  and  made 
mention  of  God,  standing,  sitting,  and  lying  on  their  side,  and  con- 
tinued in  these  devotions  till  morning,  when  Aly  performed  with 
them  the  appointed  morning  prayers.  They  then  went  on  to  another 
menzil,*  and  renewed  their  devotions  at  all  the  halting-places,  and 
attended  to  the  worship  and  praise  of  God  in  all  circumstances  till 
they  arrived  at  sacred  Medeenah. 

After  the  prophet  had  fled  to  Medeenah,  the  poor  and  defence- 
less Musulmans  were  bitterly  persecuted  by  the  infidels  of  Mekkah; 
some  being  put  to  death,  and  others  compelled  to  say  blasphemous 
things  against  Mohammed.  Of  this  number  were  Am^lr,  and  his 
father  Yaser,  and  his  mother  Sumayah,  and  Suhayb,  and  Bilal,  and 
Janab,  who  had  attempted  to  flee,  but  fell  into  the  hands  of  the  idol- 
aters, and  were  compelled  to  revile  the  prophet. 

Amar,  knowing  if  he  did  not  do  this  he  should  certainly  be  killed, 
said  what  they  bade  him  in  religious  dissimulation,  but  faith  remain- 
ed firm  in  his  heart.  His  father  and  mother,  refusing  to  blaspheme 
Mohammed,  were  martyred  by  the  most  cruel  tortures,  and  were,  it 
is  said,  the  first  martyrs  to  islam.  When  tidings  of  this  persecution 
reached  Medeenah,  some  said  that  Amar  had  become  an  infidel,  but 
the  prophet  denied  the  report,  and  declared  that  iVmar  from  head  to 
foot  was  full  of  faith,  and  that  faith  was  mingled  with  his  very  flesh 
and  blood.  When  at  length  Amar  escaped  to  Mohammed,  he  wept, 
and  said,  0  prophet  of  God,  I  have  suffered  the  greatest  trials ;  they 

*  Stage,  or  halting  place. 


230  LIFE   AND   RELIGION  [CH. 

would  not  withdraw  their  hands  from  me,  till  I  spoTie  unworthy 
things  of  you  and  praised  their  idols.  The  prophet  wiped  away 
Amur's  tears  with  his  hand,  saying,  No  fault  attaches  to  you ;  if 
you  should  be  in  such  circumstances  again,  repeat  what  you  have 
said. 

It  is  related  that  three  months  after  the  formation  of  the  league 
at  Akabah,  the  prophet  fled  to  Medeenah,  which  city  he  entered  on 
Monday,  the  twelfth  of  Rabeea-ul-evvel.  Before  his  arrival,  the 
Ansfirees  used  to  go  out  every  day  and  gaze  on  the  road  in  expecta- 
tion of  his  coming!  The  day  he  came,  a  party  had  been  out  with 
this  view,  most  of  whom,  after  waiting  some  time  in  vain,  had  return- 
ed home.  At  length  he  arrived  at  the  site  of  the  mesjid  Sejarah,  and 
inquired  the  way  to  the  tribe  of  Benee  Amer-bin-Auf,  and  followed 
that  road.  A  Yehoodee,  from  the  walls  of  his  fort,  saw  three  mount- 
ed men  going  in  the  direction  of  the  Benee  Amer,  and  shouted,  0  ye 
Musulmans,  the  man  you  desire  has  come,  bringing  great  fortunes 
to  you.  This  announcement  was  echoed  through  Medeenah,  and 
men,  women  and  children,  filled  with  joy,  ran  out  to  meet  the  proph- 
et, who,  by  divine  direction,  proceeded  to  Kuba,  where  he  dismount- 
ed and  was  soon  surrounded  by  the  tribe  of  Benee  Amer-bin-Auf. 
He  became  the  guest  of  Kulsoom-bin-Hadam,  a  worthy  but  blind 
man. 

The  tribe  of  Aus  all  met  him,  but  as  the  fire  of  war  and  carnage 
still  blazed  between  them  and  the  Khazrej,  the  latter  tribe,  through 
fear,  were  to  a  man  prevented  from  meeting  him.  As  night  came 
on,  Abubekr  left  Mohammed  and  entered  the  city,  but  he  remained 
at  Kuba,  in  the  house  of  Kulsoom.  After  the  prophet  had  perform- 
ed evening  prayers  and  those  appointed  before  sleeping,  Asad-bin- 
Zanirah,  clad  in  armor,  came  in,  and  excused  himself  for  not  appear- 
ing sooner  to  pay  his  respects,  on  account  of  the  hostility  raging 
belween  his  tribe  and  that  of  Aus.  The  prophet  then  addressed 
the  chiefs  of  this  tribe,  inquiring  who  of  them  would  guarantee 
Asad's  safety.  They  replied,  0  prophet  of  God,  our  own_  safety  is 
in  your  keeping,  do  you  then  be  his  security.  No,  he  rejoined,  one 
of  you  must  give  him  protection  :  which  was  done  by  two  of  the 
hostile  chiefs.  After  this,  Asad  visited  Mohammed,  and  performed 
prayers  with  him  till  he  entered  Medeenah. 

Ibn-Sharashoob  states  that  fifty-three  years  of  the  prophet's  life 
had  passed  when  he  fled  to  Medeenah  ;  that  he  remained  three  days 
in  the  cave,  or,  as  one  tradition  says,  six  days,  and  that  on  Monday, 
the  twelfth,  or,  by  another  account,  the  eleventh  of  Rabeea-ul-evvel, 
he  entered  Medeenah.  This  was  the  first  year  of  the  Hijret,*  and 
its  era  is  dated  from  the  month  Moharrem.  Mohammed  removed 
from  the  house  of  Kulsoom  to  that  of  Khusaymah,  of  the  tribe  of 

*  Note  109. 


XTi.]  OF    MOHAMMED.  231 

Aus.  Three  days,  or,  according  to  some,  twelve  days  after,  on 
Aly's  arrival,  he  entered  Medeenah.  During  his  stay  at  Kuba,  he 
built  the  mesjid  of  that  place  and  name.  When  somewhat  more 
than  a  month  of  the  Hijret  had  passed,  the  length  of  prayers  was 
increased.  Eight  months  after  the  Hijret  the  prophet  constituted 
believers  brethren,  himself  choosing  Aly  for  his  brother,  and  in  this, 
the  first  year  of  the  Hijret,  the  azan  was  established. 

K\j  was  ten  years  old  when  Mohammed  assumed  the  prophetical 
office,  and  the  first  prayer  he  performed  with  the  prophet  was  two 
rukats  at  noon.  For  the  period  of  ten  years,  when  the  people  began 
to  embrace  the  faith,  the  Most  High  made  it  obligatory  on  all 
Musulmans  at  Mekkah  to  perform  two  rukats  in  every  prayer,  which 
law  continued  till  the  Hijret.  INIohammed  left  Mekkah  on  the  first 
day  of  Rabeea-ul-evvel,  and  arrived  at  Medeenah  on  Monday,  the 
twelfth  of  the  month  after  meridian. 

The  prophet  remained,  according  to  one  account,  fifteen  days 
with  the  Benee  Amer-bin-Auf,  who  oflfered  to  build  him  a  mesjed  if 
he  would  dwell  with  them,  but  he  refused,  saying,  I  only  wait  here 
the  arrival  of  Aly-bin-Abutalib.  When  he  came  with  him,  and 
mounted  on  the  same  she-camel  he  had  rode  from  Mekkah,  the  proph- 
et entered  Medeenah  on  Friday,  having  started  at  sunrise,  and  stop- 
ped with  the  Benee  SPdim-bin-Auf  till  afternoon  prayers.  Every 
clan  of  the  Ansarees  came  out  and  besought  him  to  become  their 
guest,  but  he  replied.  Open  a  way  for  my  camel ;  she  is  under  divine 
guidance,  and  will  go  to  the  place  God  has  appointed  me.  At  the 
same  time  he  threw  down  the  reins,  and  let  the  camel  take  her  own 
course.  Here  she  stopped,  said  the  imam  Zayn-ul-Aubideen,  point- 
ing to  the  door  of  the  prophet's  mesjid,  where  prayers  over  the  dead 
are  recited.  The  camel  lay  down  and  Mohammed  dismounted. 
Abuiyoob,  an  Ansaree,  anticipating  the  rest,  seized  and  carried  the 
prophet's  things  to  his  house,  and  had  Mohammed  for  his  guest  till 
houses  were  built  for  him  and  Xly. 

In  this  year,  the  first  of  the  Hijret,  the  prophet  was  commanded 
to  fight  for  the  faith.  Abubekr  was  angry  that  Mohammed  waited 
for  Aly  before  entering  Medeenah,  and  conceived  great  jealousy  of 
him.  K\y  married  Fatimah  one  year  after  the  Hijret,  when  she  was 
nine  years  old.  She  was  Mohammed's  only  child  by  Khadeejah, 
after  his  assumption  of  the  prophetical  office. 

The  people  of  Medeenah  had  broken  their  idols  on  becoming  Mus- 
ulmans, and  after  the  prophet's  arrival  among  them,  the  faith  spread 
to  that  degree  that  two  of  his  followers  went  about  and  broke  all 
the  idols  that  remained.  He  entered  Medeenah  one  or  two  days  after 
the  coming  of  Xly.  When  the  prophet's  camel  lay  down  at  the  door 
of  Abuiyoob,  the  man  called  to  his  mother  to  open  the  door,  for  the 
prophet-had  come  to  them.  She  being  blind,  lamented  the  loss  of 
her  sight  that  she  could  not  see  him.     Mohammed  drew  his  hand  over 


232  LIFE    AND    RELIGION  [CH. 

her  eyes,  and  her  sight  was  restored.  This  was  his  first  miracle  in 
Medeenah.  At  this  city  dwelt  tliree  tribes  of  Yedoodees,  who  sent 
delegates  to  Mohammed,  and  being  satisfied  that  he  was  the  predict- 
ed prophet,  made  a  truce  with  him,  but  were  hostile  at  heart.  These 
tribes  were  the  Bencc  Kareezah,  Benee  Nazcer  and  Benee  Keenkau. 

The  prophi^t  pG)i>»rmed  prayers  a  number  of  times  in  the  house 
of  Abuiyoob.  Ho  then  directed  Asad-bin-Zararah  to  buy  a  certain 
lot  of  ground  for  him.  Asad  went  to  negotiate  the  business  with 
the  two  orphans  that  owned  it,  and  who  immediately  declared  it  a 
present  to  the  prophet.  He  refr.sed  to  receive  it  without  paying  its 
value,  and  the  bargain  was  at  length  closed  by  the  payment  of  ten 
ashrafees.  Mohammed  ordered  bricks  to  be  made  on  the  ground, 
and  stones  were  brought  to  lay  the  foundation  of  a  mesjid,  he  toil- 
ing with  the  rest  in  this  laborious  work.  Asayd-bin-Khuzayr  seeing 
him  carrying  a  heavy  stone,  said  to  him,  Let  me  carry  it,  0  prophet 
of  God.  No,  he  replied,  do  you  go  and  bring  another.  When 
the  foundation  was  brought  up  to  the  level  of  the  ground,  they  then 
built  of  sun-dried  brick.  The  walls  were  at  first  the  thickness  of  a 
single  brick's  width,*  but  on  the  increase  of  the  Musulmans,  the 
mesjid  was  enlarged,  the  walls  being  made  a  brick  and  a  half  in 
thickness.  On  a  further  increase  of  members,  they  besought  the 
prophet  to  allow  another  enlargement  of  their  place  of  worship,  when 
he  ordered  the  walls  to  be  built  two  bricks  thick,  in  that  style  in 
which  the  joints  of  one  layer  are  covered  by  the  bricks  of  the  next 
course.  As  the  heat  became  oppressive,  the  Musulmans  petitioned 
for  a  roof  to  the  mesjid.  Mohammed  ordered  date-posts  to  be  set 
up  to  support  date-rafters,  and  a  thatch  of  date-leaves  and  grass. 
When  the  rainy  season  commenced,  the  Musulmans  proposed  to 
protect  themselves  by  a  clay  roof,  but  the  prophet  ordered  the 
roof  to  be  of  wood,  bound  together  like  that  Moosa  made,  adding, 
More  than  this  I  shall  not  do  for  the  mesjid ;  and  it  remained  in  that 
state  till  he  left  the  world.  The  walls,  before  the  roof  was  put  on, 
were  the  height  of  a  man.  When  the  shadow  of  the  wall  extended 
one  cubit,  noon-prayers  were  performed,  and  on  the  further  extension 
of  a  cubit,  the  afternoon  prayers  were  offered. 

After  tlie  erection  of  the  mesjid,  Mohammed  ordered  houses  to  be 
built  around  it  for  himself  and  iVly  and  the  rest  of  the  Muliajerees  ;t 
and  they  all  had  their  doors  open  towards  the  mesjid.  Jibraeel  now 
descended  and  said  to  Mohammed,  God  commands  you  to  order  all 
the  doors  opening  towards  the  mesjid  to  be  closed  up,  except  your 
own  and  that  of  Aly.  Hamzah  was  enraged  at  this  order,  and  said, 
Aly  is  younger  than  myself,  and  is  my  nephew.  The  prophet 
replied,  Do  not  be  vexed,  my  uncle,  for  it  is  not  my  doing,  but  the 

*  Persian  bricks  are  generally  about  eight  inches  square  and  two  inches 
thick, 
t  Fugitive  converts  from  Mekkah. 


XII.]  OF   MOHAMMED.  233 

Most  High  has  commanded  it.     I  am  satisfied,  rejoined  Hamzah,  and 
commit  myself  to  God  and  the  prophet. 

It  is  related  in  the  commentary  entitled  Mejma-ul-Byan,  that 
when  ishlm  was  spreading  in  Medeenah,  before  the  Hijret,  the  An- 
surees  said  among  themselves,  The  Yehoodees  have  a  day,  Shembah,* 
on  which  they  assemble  weekly  for  worship,  and  the  Nasara  also 
have  a  day  for  the  same  purpose,  namely,  Yek-shembah.t  Let  us 
likewise  have  a  fixed  day  for  assembling  to  worship,  and  rendering 
thanksgiving  to  God.  Accordingly  they  appointed  Jumah,  (Friday,) 
wliieh,  in  these  times,  was  called  Arveenah,  which  day  received  the 
name  Jumah,  from  its  being  the  day  for  religious  convocation.  At 
this  period,  Asad-bin-Zararah  led  the  prayers  of  the  Musulmtlns,  gave 
them  a  discourse  and  exhortation,  and  sacrificed  a  sheep  for  them, 
which  served  the  party  for  breakfast  and  dinner,  as  they  were  but  few 
in  number.  Subsequently,  the  Most  High  sent  the  verse  relating  to 
Jumah  :  "  0  true  believers,  when  ye  are  called  to  prayer  on  the  day 
of  the  assembly,  hasten  to  the  commemoration  of  God  and  leave  mer- 
chandising. This  will  be  better  for  you  if  ye  knew  ^V."  J  But  the 
first  Jumah  kept  by  the  Musulmans  was  that  of  Asad,  and  the  first 
observed  by  the  prophet  was  after  his  arrival  at  Medeenah.  He 
came  to  Kubfi  on  Monday,  where  he  laid  the  foundation  of  a  mesjid 
and  remained  till  Friday,  or  Jumah,  when  he  started  for  Medeenah 
and  performed  the  Jumah  prayers  at  the  mesjid  of  Benee  Salim, 
which  is  in  the  midst  of  the  wady. 

Among  the  events  of  this  year  was  the  establishment  of  the  festi- 
val of  Aushura.  §  Salman,  ||  the  Farsee,  in  this  year  became  a 
Musulman,  as  did  also  Abdullah-bin-Salam,  a  ulema  of  the  Yehoo- 
dees, who,  having  proposed  a  number  of  questions  to  Mohammed, 
and  receiving  convincing  answers,  embraced  the  faith.  Abdullah, 
premising  that  the  Yehoodees  were  a  pack  of  liars  and  calumniators, 
admonished  the  prophet  that  if  they  should  hear  of  his  conversion 
to  islam,  they  would  slander  his  character.  Conceal  me,  therefore, 
said  he  ;  call  them  here  and  ask  them  what  my  reputation  is  among 
them.  They  testified  that  Abdullah  was  of  the  very  highest  re- 
spectability, as  was  his  fiither before  him,  both  for  virtue  and  wisdom. 
If  he  becomes  a  Musulman,  inquired  the  prophet,  will  you  also  em- 
brace islam  ?  God  keep  him  from  that !  exclaimed  the  Yehoodees. 
Come  forth,  Abdullah,  said  the  prophet.  He  did  so,  saying,  I  testi- 
fy that  there  is  no  God  but  God ;  I  testify  that  Mohammed  is  the 
prophet  of  God.  Immediately  the  Yehoodees  denounced  him  and 
his  father  as  the  most  wicked  and  stupid  of  their  tribe.  During  this 
year,  Burau-bin-Maroor,  Asad-bin-Zararah  and  Kulsoom-bin-Hadam 
died  in  the  mercy  of  God,  while  two  of  the  Mekkah  infidels,  Aus- 
bin-Vaeel  and  Valeed-bin-Mughyrah,  went  to  hell. 

*  Saturday.  f  Sunday.  J  Surah  62  :  9. 

§  Note  110.  U  Salman  the  Persian. 


CHAPTER  XIII. 

Mohammed's  Battles  and  Military  Expeditions:  Battle  of  Badr. 

The  imams  Saduk  and  Xly  Naky  say  that  a  person  who  vows 
to  bestow  much  in  charity  must  give  eighty  dirhems,  for  in  the 
Koran  it  is  declared,  **  Now  hath  God  assisted  you  in  many  en- 
gagements."* We  have  numbered  the  places,  say  these  imams, 
where  the  prophet  fought  against  idolaters  and  God  helped  him, 
and  have  found  the  number  to  be  eighty.  Shaykh  Tabersee  in  the 
Mejma-ul-Byan  states  that  Mohammed  was  present  in  twenty-six 
battles  or  military  expeditions  ;  namely,  first  that  of  Abva,  then 
Bavat,  Asheerah,  Badr-e-aula,  Badr-e-Kubra,  Benee-Saleem,  Sar 
veek,  Zee-Imr,  Ohod,  Bahrayn,  Asad,  Benee  Nazeer,  Ziit-ul- 
Rakav,  Badr-e-akheerah,  Dometrul-Jandul,  Khandak,  Benee 
Kareezah,  Benee  Lahyan,  Benee  Karad,  Benee  Mustalak,  Huc- 
taybeeah,  Khyber,  conquest  of  Mekkah,  Hunayn,  Taeef  and 
Tabijok.  In  nine  of  these  battles  he  engaged  personally  in  the 
fight.  First,  in  the  battle  of  Badr-e-Kubra,  on  Friday,  the  seven- 
teenth of  Ramazan,  in  the  second  year  of  the  Hijret.  Second,  in 
the  battle  of  Ohod,  in  the  month  of  Sheval,  the  third  year  of  the 
Hijret.  Third  and  fourth,  at  the  battles  of  Khandak  and  Benee 
Kaneezah,  in  Sheval,  the  fourth  of  the  Hijret.  Fifth,  in  the 
battle  of  Benee  Mustalak  in  the  month  of  Shaban,  fifth  year  of  the 
Hijret.  Sixth,  in  the  battle  of  Khyber,  the  sixth  year  of  the 
Hijret.  Seventh,  in  conquest  of  Mekkah,  in  the  month  of  Ram- 
azan,  the  eighth  year  of  the  Hijret.  Eighth  and  ninth,  in  the 
battles  of  Hunayn  and  Taeef,  in  Sheval,  the  eighth  year  of  the 
Hijret.  The  warlike  expeditions  he  sent  out,  but  did  not 
attend  in  person,  were  thirty-six  in  number.  The  compiler  states 
that  there  are  traditions  which  mention  engagements  not  enumer- 
ated in  the  above  accounts  of  Mohammed's  battles.  Saduk  relates 
that  the  battle-shout  was,  0  Mohammed  !  0  Mohammed  !  At  the 
battles  of  Badr  and  Ohod,  it  was,  0  help  of  God,  be  near !  At  the 
battle  of  Benee  Nazeer,  0  Holy  Spirit,  give  ease  !  At  the  battle 
of  Benee  Keenkau   the   shout  was,  0  Lord,  let  not  the  infidels 

•  Surah  9  :  25. 


en.  XIII.]  LIFE    AND    RELIGION,    ETC.  235 

conquer  thy  army !  Other  battle-shouts  were  employed  on  other 
occasions. 

Before  marching  an  army  the  prophet  prayed  with  them,  gave 
them  instructions,  and  enjoined  them  to  fear  God  and  keep  his 
commandments.  He  then  shouted  to  them.  Go  in  the  name  of  God 
and  fight  every  infidel.  Practise  no  stratagems,  and  do  not  steal 
from  the  public  plunder.  Do  not  mutilate  the  infidels  you  kill, 
and  slay  not  the  old,  neither  women  nor  children.  Put  not  to 
death  ascetics  that  live  in  caves  and  mountains.  Cut  down  no  trees 
except  from  absolute  necessity.  If  a  Musulman  gives  quarter  to 
an  infidel,  let  him  have  opportunity  to  hear  the  word  of  God  ;  if  he 
embraces  your  religion,  then  he  is  your  brother  in  the  faith ;  if 
he  refuses,  then  send  him  to  his  own  asylum  and  invoke  divine 
aid  in  killing  him. 

According  to  another  tradition  Mohammed  commanded  the 
armies  he  sent  forth  on  military  expeditions  : — Burn  no  date-trees, 
nor  flood  them  to  destroy  them  ;  cut  down  no  fruit  trees,t  nor  burn 
any  fields  of  corn ;  there  will  be  times  enough  when  you  will  need 
these  resources.  Destroy  no  animals  whose  flesh  is  lawful,  except 
what  are  necessary  for  food.  When  you  meet  the  enemy,  oflfer 
them  three  conditions,  which  if  they  accept,  leave  them  unmolested. 
First,  summon  them  to  become  Musulmans ;  if  they  consent, 
oflfer  them  no  violence,  but  direct  them  to  go  to  the  capital  of  islam 
after  embracing  the  faith.  If  they  refuse  to  remove,  and  prefer  to 
remain  in  their  own  country,  they  will  be  classed  with  the  desert 
Arabs,  and  not  be  entitled  to  any  share  in  the  spoils  taken  by 
the  Musulman  armies  till  they  go  and  dwell  at  the  capital  of 
islam.  If  they  will  not  receive  the  faith,  offer  them  the  condition 
of  tribute,  and  the  grade  of  servitude  if  they  are  people  possessing  a 
divine  book.  Should  they  agree  to  this,  do  not  attack  them;  but 
if  they  refuse  the  condition  of  tribute  likewise,  seek  help  from  God 
and  fight  them  as  truth  requires.  When  you  besiege  a  fortified 
place,  and  its  garrison  and  people  propose  to  surrender,  make  one 
of  your  number  arbiter  in  the  case,  as  you  may  not  know  the  will 
of  God  in  the  matter,  and  if  you  pledge  them  security,  do  it  on  your 
own  account  and  not  on  the  authority  of  God  and  the  prophet. 

Mohammed  forbade  poisoning  the  water  of  infidels,  and  he  never 
surprised  and  cut  oflf  his  enemy  by  night.  Saduk  says  that  the 
prophet  had  three  hundred  and  thirteen  men  at  the  battle  of  Badr ; 
six  hundred  at  the  battle  of  Ohod,  and  nine  hundred  at  the  siege 
of  Khandak.  The  imrim  Keza  says  that  when  Khyber  was  taken 
the  inhabitants  were  laid  under  a  tribute  of  half  their  annual  pro- 
duce, besides  a  tithe  and  a  half  for  the  poor  Musulmfins.  He  like- 
wise informs  us  that  when  an  enemy  returned  from  an  expedition, 

*  Rev.  ix.  4. 


236  LIFE   AND   RELIGION  [CH. 

Moliammed  was  accustomed  to  say,  *'  Happy  are  those  who  have 
overcome  in  the  lesser  contest,  and  will  conquer  in  the  greater  war 
with  their  own  carnal  desires."  Peace  was  made  with  the  inhabi- 
tants of  the  wadies,  on  condition  that  they  might  dwell  in  their  own 
region,  and  yield  their  services  in  war  when  they  should  be  needed. 
Mohammed  took  his  wives  with  him  to  war,  that  they  might  attend 
the  wounded,  but  he  gave  them  no  share  in  the  spoil  except  small 
presents,  llespectable  traditions  declare  that  Mohammed  entered 
camels  and  horses  for  the  race,  and  bet  upon  them,  his  object  being 
to  increase  the  power  of  those  animals  for  war.  In  the  beginning 
of  the  religious  wars  a  rule  was  established  that  a  hundred  Musul- 
mans  should  not  flee  before  a  thousand  infidels.  Afterwards  the 
Most  High  sent  an  order  that  one  hundred  Musulmans  should 
engage  two  hundred  infidels,  but  if  the  enemy  was  more  than 
double  their  number,  they  fled. 

Shaykh  Tabersee  relates  that  the  first  expedition  which  the 
prophet  despatched  against  the  idolaters  was  a  party  of  mounted 
men,  thirty  in  number,  under  the  command  of  his  uncle  Hamzah- 
bin-Abdulmutalib.  They  were  sent  to  the  sea-shore  in  the  region 
of  Jaheenah,  where  they  met  a  karavan  in  which  was  Abujahl  and 
a  hundred  and  thirty  idolaters.  Majdy-bin-Amer  kept  the  parties 
from  engaging,  and  the  Musulmans  returned  without  fighting. 
The  prophet  himself,  in  the  month  of  Sefer,  the  twelfth  month  of 
the  Hijret,  started  on  an  expedition  against  the  Koraysh  and 
Beenee  Zamrah,  and  advanced  as  far  as  Abva,  and  returned 
without  engaging  the  enemy.  This  was  the  first  expedition  he 
made  in  person.  He  next  sent  Abaydah-bin-Haris,  with  sixty 
mounted  Muhajerees  and  not  a  single  Ansar  with  them,  to  fight 
the  idolaters.  Mohammed  made  his  first  banner  for  this  expedi- 
tion. Abaydah  met  the  infidels  at  a  water  called  Ahya — the 
Reviving.  The  enemy  were  commanded  by  Abusufeean.  A 
number  of  arrow-shots  were  exchanged,  but  the  parties  did  not 
come  to  a  close  and  decisive  engagement.  In  the  month  of 
Rabeea-ul-akher,  Mohammed  went  on  another  expedition  against 
the  Koraysh,  and  advanced  to  a  place  called  Bavat,  and  returned 
without  an  engagement.  He  then  made  an  expedition  to  Asheerah, 
a  place  of  Yenya,  for  the  purpose  of  intercepting  a  kafilah  of  the 
Koraysh.  At  Asheerah  he  stopped  some  time,  and  having  con- 
cluded a  peace  with  the  Beenee  Madlej,  returned.  Karz-bin-Haris, 
of  Fahr,  having  made  a  descent  on  Medeenah  and  carried  off  cattle, 
Mohammed  pursued  him  to  the  wady  of  Safvan,  belonging  to  the 
district  of  Badr  ;  hence  this  expedition  is  called  the  first  of  Badr. 
In  this  affair  Aly-bin-Abutalib  was  standard  bearer,  and  Zayd-bin- 
Harisah  was  the  prophet's  khaleefah  in  Medeenah.  Not  overtak- 
ing Karz,  the  party  returned  to  Medeenah,  where  Mohammed  re- 
mained the  rest  of  Jamady-ul-akher,  and  the  months  of  Rejeb  and 


XIII.]  OF    MOHAMMED.  237 

Shaban.  During  this  time  lie  despatched  Sad-bin- Abuvakas  with 
eight  men  who  returned  without  fighting. 

The  prophet  now  sent  out  a  detachment  under  Abdullah-bin-Ha- 
jish,  who  was  not  ordered  to  fight,  as  this  was  a  month  when  war  was 
unlawful  among  the  Arabs.  Mohammed  gave  Abdullah  sealed 
orders,  commanding  him  not  to  open  them  till  after  two  days'  march. 
On  opening  the  letter  he  found  this  order :  Go  to  Nakhlah  and  send 
me  whatever  news  you  hear  of  the  Koraysh.  So  be  it,  said  Ab- 
dullah ;  and  then  addressing  his  men,  said.  Whoever  desires  martyr- 
dom, let  him  come  with  me.  His  party  accordingly  advanced  with 
him  to  Nakhlah.  To  this  place,  four  men  were  coming  with  a  quan- 
tity of  skins,  raisins  and  provisions,  which  they  had  purchased  at 
Taeef  and  were  carrying  to  Mekkah.  Seeing  the  Musulmans,  they 
feared  to  approach,  but  one  of  them  signifying  that  they  had  come 
on  a  pilgrimage,  and  not  for  war,  the  idolaters,  being  assured  of  se- 
curity, joined  the  party  of  islam.  This  was  the  last  day  of  Rejeb, 
a  sacred  month.  The  Musulmans  consulted  together,  saying,  If 
we  kill  them  at  this  unlawful  time,  we  shall  be  slain  for  the  deed  ; 
if  we  let  them  alone,  they  will  enter  Mekkah  to-morrow  and  escape 
us   altogether. 

The  book  Mejma-ul-Byan  says  the  Musulmans  were  in  doubt 
if  Rejeb  had  commenced;  however,  they  came  to  the  conclusion 
of  putting  the  merchants  to  death,  and  Vakid-bin- Abdullah,  who 
had  beguiled  them  into  security,  discharged  an  arrow  and  killed 
one  of  them,  upon  which  the  other  three  fled,  but  two  of  them  were 
overtaken  and  made  prisoners.  The  Musulmans  plundered  their 
kafilah  and  carried  the  spoils  to  Medeenah.  The  prophet  reprov- 
ed them  for  what  they  had  done,  and  would  not  accept  the  plun- 
der they  had  brought,  all  which  made  the  party  ashamed.  The  Ko- 
raysh infidels  then  wrote  a  letter  to  Mohammed,  reproaching  him  for 
shedding  blood  and  taking  spoils  in  a  sacred  month ;  upon  which  the 
Most  High  sent  him  this  verse  :  "  They  will  ask  thee  concerning 
the  sacred  month,  whether  they  may  war  therein  :  Answer,  To  war 
therein  is  grievous  :  but  to  obstruct  the  way  of  God,  and  infidelity 
towards  him,  and  to  keep  men  from  the  holy  temple,  and  to  drive 
out  his  people  from  thence,  is  more  grievous  in  the  sight  of  God, 
and  the  temptation  to  idolatry  is  more  grievous  than  to  kill  in  the 
sacred  months.^ ^'*  After  this  verse  was  communicated,  the  projjhet 
took  the  spoils  that  had  been  brought,  and  freed  the  two  prisoners. 
This  was  two  months  before  the  battle  of  Badr. 

Among  the  events  of  the  second  year  of  the  Hijret,  K\y  and  Fa- 
timah  were  betrothed  to  each  other  at  the  close  of  the  month  Sefer, 
and  were  married  in  the  month  of  Zeehejah.  Some  say  that  the 
betrothal  was  in  the  fifth  month  of  the  Hijret,  and  the  marriage  after 

*  Surah  2  :  214. 


238  LIFE   AND   RELIGION  [CH. 

the  battle  of  Badr,  wliilc  others  place  those  events  in  the  second 
year  of  the  Hijret.  Traditions  affirm  that  the  birth  of  the  imam 
Hasan  was  in  the  second  year  of  the  Hijret,  or,  as  some  say,  in  the 
third  year,  and  that  the  birth  of  the  imam  Husayn  was  in  the  fourth 
year  of  the  Hijret.  The  truth  of  all  this  will  be  stated  in  its  proper 
place. 

In  the  second  year  of  the  Hijret,  the  Keblah,*  or  facing-point  in 
prayer,  was  transferred  from  Bayt-ul-Mukaddes,t  to  the  Kabah. 
The  reason  of  this  change  was,  that  the  prophet  when  in  Mekkah, 
turned  his  face  both  toward  Bayt-ul-Mukaddes  and  the  Kabah  in 
prayer,  but  after  his  flight  to  Medeenah,  when  he  could  no  longer 
pray  toward  both  places,  the  Most  High  commanded  him  to  turn  his 
face  toward  Bayt-ul-Mukaddes  for  the  purpose  of  conciliating  the 
Yehoodees,  and  that  they  might  not  charge  him  with  falsehood,  for 
in  their  books  they  had  read  that  Mohammed  would  be  the  master 
of  the  two  Keblahs.  The  prophet  preferred  the  Kabah,  which  was 
the  Keblah  of  Ibraheem  and  of  Mohammed's  illustrious  ancestors. 
Bayt-ul-Mukaddes  was  the  Keblah  for  seven  months,  or  sixteen 
months,  or  eighteen  months,  or  nineteen  months,  for  such  is  the  diver- 
sity of  accounts  about  this  matter,  and  then  the  Kabah  was  restored 
as  the  Keblah  of  Musulmans,  as  is  declared  in  the  illustrious  Koran. 
The  transference  is  said  to  have  taken  place  after  the  battle  of  Badr. 
The  Yehoodees  were  offended  at  the  change,  the  circumstances  of 
which  were,  that  at  the  direction  of  Jibraeel,  in  the  middle  of  noon- 
prayers,  the  prophet  and  Musulmans  all  wheeled  round  toward  the 
Kabah.  This  occurred  at  the  mesjid  denominated  from  this  fact  the 
Mesjid-ut-keblatayn,  or  mesjid  of  two  keblas.  In  the  second  year 
of  the  Hijret,  the  Zikat,j  or  gift  in  charity  of  a  proportion  of 
one's  income,  was  made  obligatory. 

The  battle  of  Badr-e-Kubra,  or  the  great  Badr,  was  a  most  im- 
portant victory  of  islam,  and  full  accounts  of  it  are  found  in  the  his- 
tories of  those  times,  an  abridgment  of  which,  according  to  several 
authors,  is  as  follows  : — A  Koraysh  kafilah  of  forty  men,  under  Abu- 
sufeean,  was  returning  from  Sham  with  a  very  large  amount  of  prop- 
erty in  which  all  the  tribe  were  more  or  less  concerned.  At  the 
news  of  their  returning,  the  prophet  excited  his  followers  to  go  and 
attack  them,  and  commanded  them  either  to  accomplish  their  object, 
or  be  fairly  conquered  by  the  Koraysh.  He  roused  in  them  the 
strongest  desire  to  plunder  the  katilah,  but  the  main  object  was  to 
defeat  the  idolaters,  exalt  islam,  and  strengthen  the  Musulmans. 
The  prophet  marched  in  person  with  three  hundred  and  thirteen  men, 
the  number  with  which  Tfiloot  overcame  Jaloot.§  Ninety-seven  of 
the  army  were  Muhajerees,  and  two  hundred  and  thirty-six  Ansarees : 

*  Note  111.  t  Jerusalem.  X  Note  112. 

^  Note  113.— Saul  and  Goliath. 


XIII.]  OP    MOHAMMED.  239 

the  standard  of  the  former  was  borne  by  Aly-bln-Abutalib,  and  Sad- 
bin-Abadah  carried  the  banner  of  the  latter.  There  were  in  the 
army  seventy  camels,  two  horses,  or,  as  Suduk  says,  one  horse  ;  eight 
suits  of  steel  armor,  and  seven  swords.  The  expedition  left  Me- 
deenah  on  the  twelfth  of  the  month  of  Raniazan,  the  second  year  of 
the  Hijret.  The  army  did  not  expect  to  tight,  but  marched  to  plun- 
der the  kafilah  of  Abusufeean,  who,  hearing  of  this  movement,  retro- 
graded towards  Sham,  and  on  his  arrival  at  Mukrah,  hired  a  man  for 
ten  deenars,  and  gave  him  a  camel  to  go  and  inform  the  Koraysh  of 
the  danger  which  threatened  their  merchandise  and  friends.  Abusu- 
feean ordered  Zemzem-bin-Amer,  his  courier,  on  arriving  at  Mekkah 
to  cut  off  his  camel's  ears  that  blood  might  flow  down  the  ani- 
mal's head,  and  rend  his  garments  before  and  behind,  and  on  enter- 
ing the  city  to  turn  his  face  towards  the  camel's  tail,  and  yell  to  the 
people  to  protect  their  property,  and  add,  I  do  not  fancy  you  can  now 
save  the  kafilah,  for  Mohammed  and  all  his  followers  have  advanced 
to  capture  it. 

While  Zemzem  was  on  his  way  to  Mekkah,  Autekah,  the  daughter 
of  Abdulmutalib,  dreamed  that  a  mounted  man  entered  Mekkah,  and 
shouted  to  the  people  to  repair  to  a  place  where  in  three  days  from 
that  time  they  would  be  slain.  She  then  saw  the  man  ascend  Mount 
Abukubays,  and  roll  down  a  rock  which  broke  into  small  fragments, 
one  of  which  entered  every  Koraysh  house.  She  then  saw  the  brook 
of  Mekkah  full  of  blood,  and  awaking  in  fear,  told  the  dream  to  her 
brother  Abbas,  who  related  it  to  Atabah-bin-Rabeeah,  on  which  the 
latter  observed.  This  dream  indicates  that  a  calamity  is  coming  on  the 
Koraysh.  The  story  being  circulated  through  Mekkah,  Abujahl  ex- 
claimed, Autekah  lies ;  she  has  had  no  such  dream  ;  she  is  the 
second  prophet  of  "the  children  of  Abdulmutalib.  He  then  swore  by 
Lat  and  Uzzy,  that  if  the  dream  was  not  verified  in  three  days,  a 
declaration  should  be  signed  that  the  Benee  Hashim  were  the  great- 
est liars  among  the  Arabs. 

The  third  day  after  Autekah's  dream,  Zemzem  appeared  at  Mek- 
kah, in  the  woful  plight  ordered  by  Abusufeean,  on  which  the  whole 
city  was  thrown  into  a  tumult,  and  preparations  were  hastily  made  to 
fly  to  the  rescue  of  the  kafilah  ;  several  of  the  chiefs  meanwhile  pro- 
claiming that  if  this  were  lost  it  would  be  the  greatest  calamity  that 
had  ever  befallen  the  tribe.  To  provide  for  the  expedition,  Safran- 
bin-Amayah  advanced  five  hundred  ashrafees,  which  example  was 
followed,  according  to  their  ability  or  generosity,  by  all  the  Koraysh, 
and  preparations  for  a  rapid  march  were  soon  made.  The  army, 
mounted  on  strong,  easy-paced  cam>els,  went  off  with  great  impetuos- 
ity, aa  God  declares  in  the  Koran,  "And  be  not  as  those  who  went 
out  of  their  houses  in  an  insolent  manner,  and  to  appear  with  ostenta- 
tion unto  men,  and  turned  aside  from  the  way  of  God ;  for  God  com- 


240  LIFE   AND   RELIGION  [CH. 

prehendetli  that  wbich  they  do."  *  They  said,  Whoever  does  not 
come  with  us,  we  will  destroy  his  house.  By  violence  they  com- 
pelled Abbas-bin- Abdulmutalib,  Nofal,  the  son  of  Haris-bin-Abdul- 
mutalib,  and  Akeel-bin-Abutfilib,  to  go  with  them.  They  took 
women  to  dance  and  sing,  who  drank  wine  on  the  way,  beat  tam- 
bours, sang  and  made  merry. 

The  prophet   was  advancing  with   three  hundred  and  thirteen 
men,   and   on  arriving  within   a  menzil   or   day's  march  of  Badr, 
he  despatched  Basheer-bin-Aboolzaba  and  Mejdy-bin-Amer  to  procure 
intelligence  of  the  kiifilah.     These  men  rode  to  the  well  of   Badr, 
made  °their  camels  lie  down,  and  drew  water  and  drank.     Their 
attention  was  now  drawn  to  two  women  who  were  quarrelling  about  a 
dirhem  which  one  had  loaned  the  other.     In  the  course  of  the  dis- 
pute the  debtor  said.  The  Koraysh  kafilah  came  yesterday  to  such 
a  place,  and  to-morrow  they  will  be  here,  when  I  will  do  them  some 
service  and  earn  the  money  to   pay  you.     The  spies   immediately 
returned   to  the  prophet  and  reported  what  the  woman  had  said. 
After  the  spies  had  left  Badr,  Abusufeean  and  the  kafilah  arrived 
near  that  place,   and  he  himself  came  to   the   well,  where  he  met 
Kasb,  of  the  tribe  of  Jaheenah,  and  demanded  if  he  knew  any- 
thing about   Mohammed   and    his  army,  to  which  he  said.  No. 
By  Lat   and  Uzzy,  rejoined   Abusufeean,  if  you  have  any  knowl- 
edo-e  of  Mohammed's  movements,  and  conceal  it  from  me,  the  Ko- 
raysh will  forever  be  your  enemies,  for  they  all  have  a  pecuniary 
interest  in  the  kafilah.     Kasb  swore  he  knew  nothing  about  Mo- 
hammed and   his  party,  and  all  he   could  tell  was,  that  two  men 
came  to  the  well  to-day,  made  their  camels  lie  down,  and  then  drew 
water,  after  which  they  returned,  but  he  did  not  know  who  they 
were.     Abusufeean  went  to  the  place  where  the  camels  had  lain, 
and  breaking  what  had  fallen  from  them,  found  date-stones,  and  ex- 
claimed. This  is  a  sign  of  Medeenah  camels,  and  added  with  an 
oath,  The  men  were  Mohammed's  spies.     Hastening  back  with  all 
speed,  he  marched  the  kafilah  off  by  the  sea-shore  road  to  Mekkah 
with  all  possible  expedition. 

Jibraeel  now  descended  to  inform  the  prophet  that  the  kafilah 
had  escaped,  and  that  an  army  of  Koraysh  infidels  were  advancing 
against  him,  whom  he  must  fight,  for  God  would  succor  him.  He 
was  then  encamped  at  a  menzil  called  Safra,  one  march  from  Badr. 
The  news  which  Jibraeel  brought,  Mohammed  announced  to  his 
army,  on  which  they  were  struck  with  great  fear  and  dejection. 
The  prophet,  in  a  council  of  war,  directed  his  followers  to  speak 
their  minds.  Abubekr  rose,  and  after  commenting  on  the  pride  and 
power  of  the  Koraysh,  remarked  that  the  Musulmans  had  not 
come  prepared  for  action,  and  were  not  able  to  give  the  enemy  bat- 

•  Surah  8  :  49. 


XIII.]  OF   MOHAMMED.  241 

tie.  This  speech  displeasing  Mohammed,  he  ordered  Abuhekr  to 
take  his  seat,  on  which  Omar  rose  and  repeated  Abubekr's  advice. 
The  prophet  ordered  him  to  be  seated,  when  Mikdad  arose  and 
said,  The  Koraysh  crowd  come  in  all  their  arrogance  and  pride, 
but  we  have  believed  in  thee  and  have  declared  thee  a  true  prophet. 
We  witness  that  what  you  have  received  from  God  is  true,  and  if 
you  command  us  to  go  into  the  fire,  or  to  scourge  our  own  bodies 
with  the  thorns  of  the  desert,  we  will  not  flinch  from  it.  We  will 
not  say  to  you  as  the  Benee  Israeel  did  to  Moosa,  "  Go,  therefore, 
thou  and  thy  Lord,  and  fight;  for  we  will  sit  here."*  God  give 
you  a  good  reward,  added  the  prophet,  as  Mikdad  took  his  seat, 
and  again  called  on  his  followers  to  express  their  minds,  his  object 
being  to  bring  out  the  x\nsarees,  who  composed  the  greater  part  of 
his  army,  and  who  had  pledged  themselves  at  Akabah  that  if  he 
came  to  Medeenah  they  would  protect  him  as  they  did  their  nearest 
relatives.  His  fear  was  that  they  would  consider  themselves  obli- 
gated by  the  league  to  protect  him  at  the  city  only. 

One  of  their  number  now  arose,  Sad-bin-Maaz,  and  said.  My 
father  and  mother  be  your  sacrifice  !  0  prophet  of  God,  perhaps 
we  are  the  cause  of  your  requiring  public  advice  to  be  given  several 
times.  Yes,  said  Mohammed.  I  suppose,  then,  resumed  Sad,  that 
you  started  on  one  business  and  are  now  commanded  to  attend 
another.  Yes,  replied  the  prophet,  I  marched  to  intercept  the  kar 
filah,  and  am  now  commanded  to  fight  the  idolaters.  Sad  rejoined, 
My  father  and  mother  be  your  sacrifice  !  0  prophet  of  God,  we 
have  believed  in  you,  confessed  you  to  be  true,  and  testified  that  all 
you  have  received  from  the  Most  High  is  true.  Command  what 
you  please  and  we  will  obey.  Take  what  you  like  of  our  property, 
and  what  you  take  shall  please  us  more  than  what  you  leave.  If 
you  order  us  to  plunge  into  the  sea,  we  will  not  flinch  from  it.  There 
are  many  at  Medeenah  whose  faith  and  ardor  is  not  inferior  to  ours, 
who,  had  they  known  that  a  battle  was  before  us,  would  have  been 
here  ;  but  few  as  we  are,  let  us  get  the  camels  ready  and  advance 
against  the  enemy  and  attack  them  like  heroes,  and  we  are  hopeful 
God  will  cause  you  to  rejoice  victorious.  But  if  we  are  overcome 
and  slain,  fly  on  our  camels  to  our  kindred,  who  after  us  will  be 
your  helpers.  The  prophet  rejoiced  at  this  speech  and  replied, 
Inshallah,t  there  will  be  no  occasion  for  fleeing,  for  the  Most  High 
has  promised  me  victory.  Advance  under  the  blessing  of  God  ;  as 
it  were  I  see  the  place  where  such  and  such  an  one  of  the  enemy 
will  fall — naming  Abujahl,  Atabah  and  other  idolatrous  chiefs  of 
the  Koraysh,  and  describing  the  manner  in  which  they  would  be 
slain. 

In  the  evening,  the  prophet  ordered  his  companions  to  advance, 

*  Surah  5  :  27-  t  Please  God. 

17 


242  LIFE   AND   RULTGION  [CH. 

and  accordingly  they  marched  to  the  well  of  Badr,  where  they  en- 
camped. The  Koraysh  infidels  came  and  halted  at  a  well  of  the 
same  place,  which  was  then  dry,  and  sending  their  servants  to  the 
other  well  for  water,  the  IMusulmans  made  them  prisoners  and 
brought  them  to  Mohammed,  who  was  then  engaged  in  performing 
prayers.  Meanwhile  the  captors  demanded  of  their  prisoners  where 
the"  Koraysh  kafilah  was,  and  on  their  affirming  that  they  had  no 
intelligence  of  it,  they  were  beaten  very  severely  by  the  Musul- 
mans.  When  the  prophet  had  finished  prayers  he  demanded  of 
the  captors,  Will  you  beat  your  prisoners  for  telling  the  truth  ;  but 
if  they  lie,  let  them  alone  ?  He  then  ordered  the  prisoners  to  be 
brought  to  him,  when  he  inquired,  Who  are  you?  They  answer- 
ed, We  are  servants  of  the  Koraysh.  Of  how  many  men  does 
their  army  consist?  They  replied.  We  do  not  know  the  num- 
ber. How  many  camels  do  they  slaughter  daily?  Sometimes 
nine  and  som.etimes  ten,  said  the  prisoners  :  on  which  the  prophet 
remarked.  There  must  be  from  nine  hundred  to  a  thousand  persons. 
The  night  before  the  battle  the  whole  army  went  to  sleep  as  usual, 
but  Mohammed  stood  under  a  tree  and  continued  in  prayer  and 
supplication  till  morning. 

W^hen  the  Koraysh  army  were  informed  that  their  kafilah  had 
escaped  the  threatened  danger,  their  commander,  Atabah-bin-Ra- 
beeah,  proposed  to  return  and  not  hazard  an  engagement  with  Mo- 
hammed. Atabah  offered  to  give  pecuniary  satisfaction  for  the 
death  of  Ibn-ul-Hazramy,  who  was  slain  by  some  of  Mohammed's 
followers  at  Nakhlah,  but  Abujahl  declared  that  he  would  pur- 
sue the  JMusulmans  even  to  Medeenah,  and  take  them  all  prisoners 
and  lead  them  to  Mekkah.  Meanwhile  the  kafilah  reached  home 
in  safety,  and  Abusufeean  sent  to  assure  the  army  of  the  fact,  and 
advise  their  return,  as  the  object  for  which  they  had  marched  was 
accomplished  ;  or  at  least  to  send  back  the  female  singers  and 
dancers,  lest  they  should  be  taken  prisoners.  The  women  were 
accordingly  sent  home,  although  Abujahl  and  his  clan  would  listen 
to  nothing  but  war. 

The  IMusulmans  on  being  apprised  of  the  number  of  the  Koraysh 
were  greatly  alarmed,  wailed  and  wept  and  sought  refuge  in 
God,  on  which  the  IMost  High  sent  this  verse  to  console  them : 
*'  When  ye  asked  assistance  of  your  Lord,  and  He  answered  you, 
Verily  I  will  assist  you  with  a  thousand  angels,  following  one 
another  in  order."*  On  comparing  the  number  of  the  idolaters  with 
his  own  little  band,  the  prophet  turned  his  face  toward  the  Keblah 
and  said,  0  Lord,  fulfil  the  promises  thou  hast  made  me  :  if  this 
company  of  Musulmans  should  be  destroyed,  none  will  be  left  on 
earth  to  worship  Thee.     Mohammed  kept  his  hand  raised  toward 

*  Surah  8  :  9. 


XIII.]  OF   MOHAMMED.  243 

heaven  and  prayed  and  supplicated  till  bis  cloak  fell  from  his  blessed 
shoulders.  The  Most  High  then  communicated  this  verse  :  "  And 
this  God  designed  only  as  good  tidings  for  you,  and  that  your  hearts 
mio-ht  thereby  rest  secure  :  for  victory  is  from  God  alone  ;  and 
God  is  mighty  cmd  wise."*  5^1y-bin-Ibraheem  represents  the  cir- 
cumstances of  the  Musulmans  in  a  different  and  more  unfavorable 
light. 

According  to  previous  statements,  the  army  of  Mohammed  con- 
sisted of  three  hundred  and  thirteen  men,  while  that  of  the  Koraysh 
was  between  nine  hundred  and  a  thousand,  and  they  had  four  hun- 
dred horses.  One  tradition  says  that  the  Most  High,  in  order  to 
brino-  on  this  engagement  and  give  the  victory  to  the  Musulmans, 
caused  both  armies  to  appear  very  small  and  inconsiderable  to  each 
other,  so  that  each  was  encouraged  to  begin  the  attack.  But  after 
the  first  onset,  when  the  armies  fairly  closed  with  each  other,  the 
infidels  thought  the  INIusulmans  double  their  own  number,  and  were 
consequently  dispirited  and  defeated.  The  battle  was  fought  on 
Friday,  the  seventeenth  or  nineteenth  of  Ramazan,  the  first  date 
being  most  probable,  and  in  the  second  year  of  the  Hijret. 

Wlien  the  prophet  had  formed  his  line  of  battle,  he  took  post 
behind  it,  and  commanded  his  men  to  cover  their  eyes  and  not  begin 
the  fight  nor  utter  a  word  till  he  should  give  the  order.  Their  small 
number  led  Abujahl  to  say,  They  are  only  a  morsel  for  us  ;  our  serv- 
ants could  take  them  all  prisoners.  Atabah  replied,  Perhaps  they 
have  a  large  division  in  ambush  ;  on  which  one  of  the  Koraysh 
heroes  was  sent  to  reconnoitre.  He  approached  very  near  the  Musul- 
mans, and  then  ascended  an  eminence,  and  seeing  no  reserve,  returned 
and  reported  accordingly  to  the  Koraysh.  He  said,  moreover,  that 
the  camels  of  the  Musulmans  were  poor  creatures,  used  at  Medeenah 
for  carrying  water.  Do  you  not  observe,  continued  he,  that  their 
tongues  are  tied  ?  and  that  they  dart  about  their  mouths  like  vipers  ? 
They  have  no  refuge  but  in  their  own  glittering  swords,  and  ray 
opinion  is  they  will  not  turn  their  backs,  nor  will  they  be  killed  till 
they  have  slain  a  number  equal  to  themselves.  Make  a  skilful 
attack,  therefore,  and  do  not  rashly  engage  them.  Abujahl  retorted 
with  his  usual  courtesy,  saying  to  the  spy.  You  lie  ;  the  sight  of  their 
glittering  swords  has  turned  your  gall  to  water. 

As  the  Musulmans  feared  the  formidable  numbers  of  the  enemy, 
the  Most  High  sent  this  verse  :  "  And  if  they  incline  unto  peace, 
do  thou  also  incline  thereto  ;  and  put  thy  confidence  in  God."t  He 
knew  they  would  not  incline  to  peace,  but  He  wished  to  gladden 
the  hearts  of  believers.  The  prophet  then  sent  a  party  to  the 
Koraysh,  saying  he  did  not  wish  his  first  war  to  be  against  them, 
and  proposing  they  should  leave  him  to  the  Arab  tribes,  which,  if  he 

*  Surah  8  :  10.  t  Surah  8  :  63. 


244  LIFE   AND   RELIGION  _  [CH. 

overcame,  tlie  Koraysh  would  still  be  dear  to  him,  as  they  were  his 
tribe  and  kindred,  but  if  he  was  a  liar  and  false  prophet,  the  said 
Arab  tribes  were  enough  to  free  the  Koraysh  of  him.  On  hearing 
the  message,  Atabah  swore  that  whoever  did  not  accede  to  such  terms 
would  not  escape.  He  then  mounted  a  red  camel,  called  the  Koraysh 
about  him,  and  adjured  them  to  obey  him  that  day  if  they  never  did 
again,  and  return  immediately  to  Mekkah  and  taste  the  joys  which 
there  awaited  them,  and  not  shed  the  blood  of  their  kindred  who 
were  in  the  army  of  Mohammed,  and  who  was  himself  their  relative 
and  of  their  noblest  ranks.  He  concluded  by  again  offering  to  pay 
the  blood-ransom  of  the  man  slain  at  Nakhlah. 

Abujahl  was  enraged  at  this  address,  and  after  taunting  Atabah 
with  being  eloquent  and  plausible,  charged  him  with  cowardice  and 
meanly  giving  up  the  victory  when  it  was  in  their  hands,  and  when 
they  were  able  to  wreak  their  hatred  on  the  Musulmans.  At  this 
reproach,  Atabah  leaped  from  his  camel,  tore  Abujahl  from  his  horse, 
and  dashed  him  so  violently  on  the  ground,  that  it  was  thought  he 
intended  to  kill  him.  However,  he  turned  from  him  and  hamstrung 
Abujahl's  horse,  saying  to  him,  Do  you  charge  me  with  cowardice  ? 
The  Koraysh  will  know  to-day  which  of  us  is  a  coward  and  corrupter 
of  our  people.  Come  with  me,  if  you  dare,  and  let  us  two,  unaided, 
attack  the  jMusulmans,  and  make  it  obvious  which  is  the  braver.  The 
chiefs  interposed,  and  begged  Atabah  by  all  that  was  sacred  to  quit 
Abujahl,  and  not  himself  begin  the  overthrow  of  their  army. 

Atabah  now  turned  to  his  brother  Shaybah  and  his  son  Yaleed, 
and  ordered  them  to  put  on  their  helmets  and  coats  of  mail.  He 
himself  called  for  a  helmet,  but  his  head  was  so  large  the  helmet 
would  not  fit  him,  and  as  a  substitute  he  bound  two  turbans  on  his 
head,  and  drawing  his  sword,  advanced  with  his  brother  and  son, 
and  challenged  Mohammed  for  antagonists  equal  in  number  and  re- 
nown. Three  of  the  Ansarees  accordingly  advanced  against  them, 
but  Atabah  demanding  who  they  were,  ordered  them  to  retire,  as  he 
would  engage  with  none  but  his  Koraysh  equals.  Neither  did  the 
prophet  wish  the  Ansarees  to  begin  the  fight,  and  therefore  himself 
ordered  the  tln-ee  volunteers  to  return.  He  then  turned  to  his  cousin 
Abaydah-lnn-Huris,  who  was  seventy  years  of  age,  and  to  Hamzah 
his  illustrious  uncle,  and  to  the  youthful  Aly,  and  commanded  them 
to  engage  tlie  Koraysh  champions.  The  three  Musulmans,  sword 
in  hand,  stood  before  the  prophet,  and  were  exhorted  by  him  to  im- 
plore assistance  from  God  who  would  not  suffer  His  own  light  and 
truth  to  be  extinguished.  He  then  directed  Abaydah  to  attack  Ata- 
bah, Hamzah  to  engage  Shaybah,  and  Aly  Yaleed.  When  the  Mus- 
ulman  heroes  approached  their  antagonists,  Atabah  was  so  blinded 
by  rage  that  he  did  not  recognize  them,  and  demanded  who  they 
were ;  and  on  learning  they  were  of  the  renowned  family  of  Abdul- 


XIII.]  OF   MOHAMMED. 


245 


mutalib,  observed,  You  are  worthy  antagonists,  but  may  the  cm-se  of 
God  rest  on  Abujahl  who  has  forced  us  to  this  encounter. 

The  parley  ended,  Abaydah  assaulted  Atabah,  and  at  a  single 
stroke  cleft  his  head  in  two,  receiving  at  the  same  instant  his  antag- 
onist's blow,  which  was  aimed  at,  and  cut  off  both  his  legs,  so  that 
the  two  heroes  fell  together.  Hamzah  and  Shaybah  mutually  ward- 
ed each  other's  blows  with  their  shields  till  their  swords  were  blunt- 
ed. The  youngest  champions  were  by  no  means  idle,  for  the  com- 
mander of  the  faithful  aimed  so  powerful  a  stroke  at  Yaleed^s  right 
shoulder  that  he  cut  off  the  whole  limb,  upon  which,  said  Aly,  he 
seized  his  amputated  arm  with  his  left  hand,  and  gave  me  such  a 
blow  with  it  on  the  head,  that  I  thought  the  heavens  had  fallen  on 
me.  Valeed,  continued  Sly,  had  a  gold  ring  on  his  hand,  the  gleam 
of  which  when  he  swung  round  his  arm  illumined  the  desert,  and  he 
uttered  such  a  yell  that  both  armies  trembled.  The  wounded  cham- 
pion ran  towards  his  father,  but  Aly  pursued  and  gave  him  another 
blow  which  brought  him  to  the  ground.  He  then  chanted  a  trium- 
phant ode  celebrating  his  own,  and  the  glory  of  his  ancestors.  Ham- 
zah and  Shaybah,  after  many  ineffectual  passes,  grappled  with  each 
other,  upon  which  the  IMusulmans  shouted  to  Aly,  Do  you  see  how 
the  dog  has  seized  your  uncle  ?  Rushing  to  the  struggling  champions, 
he  told  Hamzah  to  bow  his  head,  which  he  did  on  Shaybah's  breast, 
when  Aly  at  a  blow  struck  off  the  upper  part  of  the  infidel's  head. 
Aly  then  advanced  to  Atabah,  in  whom  the  last  breath  of  life  still 
remained,  and  finished  him.  Sly  and  Hamzah  then  carried  Abay- 
dah to  the  asylum  of  prophecy,  who  wept  over  him.  The  dying 
man  exclaimed,  0  prophet  of  God,  my  father  and  mother  be  youi' 
sacrifice  !  am  I  a  martyr?  Yes,  replied  Mohammed,  the  first  martyr 
of  my  kindred. 

Abujahl  now  endeavored  to  rally  the  Koraysh,  who  were  thrown 
into  confusion  and  alarm  by  the  fate  of  their  champions,  but  what 
conduced  most  to  raise  their  courage  was  the  appearance  of  Iblees  at 
this  juncture,  in  the  form  of  Surakah-bin-Malik,  with  a  large  army 
of  demons  in  the  shape  of  the  people  of  Surakah.  Iblees  himself 
took  the  Koraysh  banner,  to  lead  on  the  attack.  The  prophet  seeing 
this  ordered  his  companions  to  cover  their  eyes,  and  not  draw  theii' 
swords  till  he  gave  permission.  Then  raising  the  hand  of  necessity 
to  Him  who  is  above  all  necessity,  he  prayed  and  supplicated,  saying, 
0  Lord,  this  band  are  the  helpers  of  thy  faith  ;  should  they  be  kill- 
ed, no  one  will  worship  thee  again  on  earth.  The  prophet  then  swoon- 
ed, which  was  the  sign  that  a  divine  communication  was  being  made 
to  him.  When  he  recovered,  perspiration  flowed  from  his  luminous 
forehead,  and  he  exclaimed  to  his  followers,  Jibraeel  is  now  coming 
to  your  aid  with  a  thousand  angels.  A  black  cloud  appeared  attend- 
ed with  thick  flashes  of  lightning,  and  standing  over  the  army  of  the 
prophet;  the  Musulmans  heard  from  it  the  clang  of  arms,  and  a  voice 


246  LITE   AND   RELIGION  [CH. 

laying,  Approach,  0  Ilayzoom !  wliich  ^as  the  name  of  Jibrfieel's 
horse.  At  the  appearance  of  Jibraeel,  Iblees  threw  down  the  "ban- 
ner and  was  fleeing,  when  Butyah-bin-Hujaj  caught  him  by  the  col- 
lar and  demanded  where  he  was  going,  and  if  he  intended  to  occasion 
tlie  defeat  of  the  army.  Iblees  gave  him  a  blow  on  the  breast, 
saying.  Be  off!  I  see  some  things  which  you  do  not ;  I  fear  the  Lord 
of  the  universe.  After  the  defeat  and  flight  of  the  Koraysh  to  Mek- 
kah,  they  declared  that  Surakah  had  occasioned  the  rout,  but  he 
affirmed  that  he  knew  nothing  at  all  of  their  expedition  till  he  heard 
of  their  overthrow,  and  after  they  became  Musulmans  they  knew  it 
was  Shaytan  that  had  deceived  them  at  Badr. 

Abujahl  advanced  between  the  two  armies  and  cried,  0  Lord, 
our  faith  is  old,  Mohammed's  is  new,  aid  that  which  pleases  thee 
best.  As  the  armies  were  now  coming  to  an  engagement,  My 
took  up  a  handful  of  sand  and  gave  it  to  the  prophet,  who,  at  the 
command  of  Jibnleel,  cast  it  at  the  enemy,  repeating  the  Arab  exe- 
cration, Ugly  be  these  faces  !  At  that  instant  the  Most  High  sent 
a  wind  which  drove  the  sand  in  the  enemy's  face  and  they  fled,  and 
on  whomsoever  a  particle  of  the  sand  fell  he  was  slain  that  day. 
This  act  of  casting  the  sand  is  thus  noticed  in  the  Koran  :  "  Neither 
didst  thou,  0  Mohammed,  cast  the  (/ravel  into  their  eyes,  when 
tliou  didst  seem  to  cast  it ;  but  God  cast  zY."*  Seventy  of  the  in- 
fidels were  slain  in  the  battle,  and  seventy  taken  prisoners.  The 
prophet  gave  orders  not  to  let  Abujahl  escape.  Amer-bin-Jamooh 
coming  up  with  him,  gave  him  a  blow  on  the  thigh,  which  the  curse 
returned  by  nearly  cutting  off  Amer's  hand,  which  he  put  under  his 
own  foot,  and  giving  it  a  violent  jerk,  entirely  sundered  it  and  en- 
gaged again  in  the  contest. 

Abdullah-bin-Masood  here  takes  up  the  story  and  says,  T\Tien  I 
came  up  with  Abujahl  he  had  fallen  from  his  camel,  and  was  splash- 
ing about  with  his  hands  and  feet  in  his  own  blood.  Thanks  to 
God,  said  I,  who  has  thus  abased  thee  !  He  raised  his  head,  say- 
ing, May  God  abase  thee  !  whom  is  religion  for?  I  replied,  For 
God  and  his  prophet ;  and  now  I  will  kill  thee,  at  the  same  time 
putting  my  feet  on  his  neck.  The  curse  cried,  You  have  gained  a 
difficult  eminence,  thou  mean  sheep-feeder  !  Nothing  is  so  griev- 
ous to  me  as  to  die  by  the  hand  of  such  a  fellow  as  thou  art. 
"Would  that  a  son  of  Abdulmutalib  might  slay  me,  or  a  Koraysh 
Musulman  !  I  then,  said  Abdullah,  cut  off  his  head  and  carried 
and  cast  it  at  tlie  blessed  feet  of  the  prophet,  who,  at  the  sight,  fell 
in  adoration  and  rendered  thanks  to  God.  And  looking  over  the 
slain  he  said,  May  God  give  you  a  bad  award  for  calling  me  a  liar 
when  I  was  true.  Going  to  the  body  of  Abujahl  he  said.  This 
man  was  more  rebellious  than  Faroun,  who  confessed  the  unity  of 

*  Surah  8  :  17. 


XIII.]  OF    MOHAMMED.  247 

God  when  certain  destruction  threatened  him,  whereas  Abujahl  in 
such  circumstances  called  on  Lat  and  Uzzy. 

Suhayl-bin-Amer  relates  that  at  the  battle  of  Badr  he  saw  men 
arrayed  in  white,  between  heaven  and  earth,  each  with  a  banner  in 
his  hand,  and  they  slew  the  infidels  and  took  them  prisoners.  A 
great  many  hands  were  cut  off,  and  other  wounds  inflicted  that  day, 
and  no  blood  drawn,  which  circumstance  was  a  sign  that  the  blows 
had  been  given  by  angels.  Abusufeean  being  asked  how  the 
battle  went,  swore  there  was  no  battle,  for  the  armies  no  sooner 
closed  with  each  other  than  the  Koraysh  fled,  the  Musulmans  slay- 
ing and  making  prisoners  at  pleasure.  Neither,  added  he,  do  I 
reproach  our  army  for  fleeing,  for  I  myself  saw  men  in  the  air  clad 
in  white  and  mounted  on  pied  horses,  and  none  could  withstand 
them.  Aburufa,  a  servant  of  Abbas,  remarked.  Those  were  angels ; 
on  which  Abulaheb  struck  him  on  the  face,  and,  as  he  was  about  to 
return  the  blow,  caught  him  up  and  dashed  him  on  the  ground  with 
the  intention  of  beating  him,  but  Umm-ul-Fazl,  the  wife  of  Abbas, 
seized  a  tent-pole  and  struck  Abulaheb  such  a  blow  as  laid  open  his 
head,  of  which  wound  he  died  seven  days  afterwards.  An  angel 
assisted  in  taking  Abbas  prisoner,  and  who,  with  all  the  angels  that 
appeared  at  Badr,  wore  the  form  of  Aly.  The  imam  Mohammed 
Baker  declares  there  were  five  thousand  angels  at  the  battle  of 
Badr,  and  that  they  will  remain  on  earth  till  the  coming  of  Sahib- 
ul-Ami-  to  aid  him. 

Accounts  differ  respecting  the  number  of  the  infidels  slain  at  Badr, 
and  particularly  as  to  the  number  which  fell  by  the  sword  of  Aly. 
Some  say  that  the  total  list  of  slain  amounted  to  forty-nine  men,  of 
whom  twenty-two  fell  by  the  sword  of  the  commander  of  the  faith- 
ful. A  majority  of  authors  declare  he  killed  twenty-seven,  while 
very  respectable  traditions  affirm  that  the  slain  amounted  to  seventy, 
of  whom  thirty-five  were  killed  by  Aly,  and  by  his  agency  forward- 
ed to  infernal  fire.  The  other  thirty-five  were  slain  by  the  angels  and 
Musulmans.  The  imam  Keza  says  that  Mohammed  gave  orders 
at  the  battle  of  Badr  that  none  of  the  Benee  Abdulmutalib  should 
be  slain  or  taken  prisoners,  because  they  were  brought  thither  by 
compulsion.  Seventy  of  the  enemy  were  taken  prisoners.  Nine 
Musulmans  were  martyred,  but  none  were  taken  prisoners. 

Near  sunset  the  prophet  marched  from  the  field,  and  encamped 
at  Eesel,  two  fursakhs  *  from  Badr.  He  caused  two  of  the  prison- 
ers to  be  beheaded  by  Aly.  The  Ansarees  who  did  not  forget  the 
ransom,  interposed  to  save  the  rest,  who  at  first  were  led  on  towards 
Medcenah  with  ropes  about  their  necks.  Mohammed  did  not  wish 
to  take  any  ransom  for  the  prisoners,  but  to  put  them  all  to  death  and 
burn  the  plunder ;  his  companions,  however,  insisted  on  making  the 

*  About  eight  miles. 


248  LIFE   AND   RELIGION  [CH. 

most  of  their  advantages,  although  he  forewarned  them  tliat  in  conse- 
quence of  their  cupidity  an  ecjual  number  of  themselves  would  he 
killed  the  following  year,  which  came  to  pass  at  Ohod.  They  accept- 
ed this  condition,  saying,  This  year  we  will  take  wordly  gain,  and 
next  year  be  martyred  and  enter  paradise. 

The  prisoners  were  at  length  ransomed  by  their  relations  at  Mek- 
kah.  Mohammed's  own  daughter,  Zaynab,  sent  for  the  ransom  of 
her  husband  Aboolaus,  a  necklace  which  her  mother  Khadeejah  had 
given  her.  This  memento  of  his  departed  wife  much  affected  the 
prophet,  and  ho  demanded  no  ransom  of  his  son-in-law,  on  the  con- 
dition that  he  should  allow  his  wife  to  come  to  her  father,  which  was 
complied  with.  The  ransom  of  a  prisoner  was  fixed  at  forty  au- 
keeahs,*  or  one  hundred  and  sixty  miskals  of  gold,  except  Abbas, 
who  was  ordered  to  pay  a  hundred  aukeeahs.  At  this  demand  Ab- 
bas said  he  would  go  and  beg  among  the  Koraysh,  and  try  to  raise 
the  sum,  on  which  the  prophet  reminded  him  of  the  treasure  he  had 
entrusted  to  his  wife.  Notwithstanding  this  draft  on  his  fortune, 
Abbfis,  by  the  blessing  of  God,  became  very  rich  afterwards  and 
master  of  the  well  Zemzem. 

After  the  enemy  were  routed,  Mohammed  divided  his  army  into 
three  detachments,  one  of  which  guarded  his  tent,  another  gathered 
the  spoils,  while  the  third  pursued  the  Koraysh.  The  first  division 
fearing  they  should  get  no  share  in  the  plunder,  asked  Mohammed 
to  whom  it  belonged.  The  response  immediately  sent  down  from 
heaven  was,  "They  will  ask  thee  concerning  the  spoils  :  Answer, 
The  division  of  the  spoils  helongeth  unto  God  and  the  apostle,  "f 
upon  which  they  were  much  dejected.  A  verse  then  followed  giving 
Mohammed  a  fifth,  which,  however,  he  gave  up,  and  divided  all  the 
plunder  among  his  followers.  In  connection  with  this  battle  is  an 
account  of  a  flag  consisting  of  a  leaf  of  a  tree  in  paradise,  and  under 
which  banner  Aly  subsequently  gained  the  victory  of  Busrah.  He 
then  furled  the  banner,  which  will  not  be  again  unfurled  till  the  tri- 
umph of  Mohammed's  family  in  the  person  of  the  imam  Mahdy. 
The  victory  of  Badr  occurred  about  noon. 

The  infidels  slain  at  Badr  were  buried  in  the  well  at  that  place, 
by  the  order  of  Mohammed,  who  stood  at  the  mouth  of  the  well, 
and  naming  the  dead  one  by  one,  demanded  of  them  if  they  had 
found  the  promises  of  God  true,  as  he  had  done.  You  were  a  bad 
kindred  to  your  prophet,  said  ho  ;  others  declared  me  true,  but  you 
called  me  a  liar  and  drove  me  from  my  native  place,  while  strangers 
gave  me  protection.  The  Musulnums  interupted  him  by  asking  if 
he  addressed  the  dead.  They  hear  me  as  well  as  you  do,  he  replied, 
although  they  cannot  answer,  and  tliey  now  find  true  what  I  former- 
ly declared  to  them.     Some  affirm  the  number  of  Musulmans  slain 

*  See  Note  61.  t  Surah  8  :  1. 


Xin.]  OF    MOEL^MMED.  249 

at  Badr  to  be  fourteen  ;  six  Muhajerees  and  eight  Ansarees ;  other 
accounts  are  given,  but  this  number  may  be  relied  on  as  authentic  ; 
and  the  names  of  the  six  Muhajerees  and  eight  An&arees  are  given 
at  the  close  of  the  narrative  of  this  battle,  so  important  in  the  his- 
tory of  islam. 

After  the  prophet  returned  from  his  victory  to  Medeenah,  he 
assembled  the  Yehoodees  in  the  public  square  of  the  Benee  Keenkau 
and  addressed  them,  0  ye  Yehoodees,  fear  God,  lest  you  meet  a 
calamity  like  that  of  the  Koraysh  at  the  battle  of  Badr.  Become 
Musulmans  ere  the  wi'ath  of  the  Most  High  descends  upon  you. 
That  I  am  a  prophet  you  know,  having  read  accounts  of  me  in  your 
own  books.  The  Yehoodees  replied.  Be  not  deceived,  0  Moham- 
med, by  your  successful  encounter  with  a  company  destitute  of  all 
military  skill ;  adding  with  an  oath,  if  he  attempted  anything  against 
them  he  would  find  them  heroes.  This  was  forthwith  put  to  the  test, 
for  the  prophet  besieged  them  in  the  middle  of  the  month  of  Sheval, 
twenty  months  after  the  Hijret,  and  in  six  days  forced  them  to 
surrender  unconditionally.  Abdullah-bin- Aby,  the  Khazrej  chief, 
interceded  with  the  prophet  to  spare  their  lives,  saying  that  these 
Yehoodees  had  always  been  their  allies,  and  that  they  mustered  three 
hundred  men  in  complete  armor,  and  four  hundred  unarmed  ;  and 
will  you,  continued  he,  put  them  all  to  death  this  morning?  Moham- 
med spared  their  lives,  and  they  left  Medeenah  and  went  and  settled 
at  Azaraut,  near  Sham.  In  reference  to  Abdullah-bin-Aby  and 
others  of  the  Khazrej  who  united  with  him  in  protecting  the  Yehoo- 
dees, the  Most  High  sent  this  verse :  "0  true  believers,  take  not  the 
Jews  or  Christians  for  your  friends ;  they  are  friends  to  one  another ; 
but  whoso  among  you  taketh  them  for  his  friends,  he  is  surely  one 
of  them  :  verily  God  directeth  not  unjust  people."* 

Seven  days  after  the  prophet's  return  to  Medeenah  he  made  an  ex- 
pedition against  the  Benee  Saleem.  There  was  no  fighting,  but  he 
came  back  with  a  large  amount  of  plunder.  Not  long  after  this  event 
the  prisoners  of  Badr  were  liberated  on  the  payment  of  their  ransom. 

Mohammed  next  made  the  expedition  of  Saveek  which  was  occa- 
sioned in  the  following  manner : — Abusufeean  having  made  a  vow 
that  he  would  perform  no  ablutions  till  he  gave  Mohammed  battle, 
left  Mekkah  with  a  hundred  mounted  Koraysh,  and  approaching 
within  four  fursakhs  of  IMedeenah,  came  to  the  Benee  Nazeer,  who 
were  a  tribe  of  Medeenah  Yehoodees.  Abusufeean  went  to  the 
house  of  Hy-bin-Akhtab,  one  of  their  chiefs,  and  knocked  at  his  door, 
which  however  was  not  opened  to  him.  He  then  went  to  another 
chief  of  those  Yehoodees,  to  whom  he  communicated  some  secrets, 
and  rejoining  his  companions,  sent  a  party  of  Koraysh  on  Medee- 
nah.    They  came  to  Areez  and  slew  two  of  the  Ansarees  and  retii'ed. 

*  Surah  5  :  5Q. 


250  LIFE   AND   RELIGION,    ETC.  [CH.    XII. 

Information  being  given  to  the  prophet,  he  pursued  but  did  not  over- 
take Abusufeean,  who  with  the  Koraysh  fled  in  such  haste  that  they 
cast  away  some  of  their  provisions,  particularly  their  flour,  wliich  the 
Musulmuns  took,  and  hence  the  expedition  was  called  that  of  Saveek, 
or  Flour.  After  his  return  to  Medeenah,  the  prophet  remained  there 
the  rest  of  Zeehejah,  and  the  month  of  Moharrem,  when,  being 
informed  that  the  tribe  of  Ghatfan  had  raised  a  force  to  attack  his 
city,  he  marched  against  them  with  four  hundred  and  fifty  men,  and 
on  his  approach  the  enemy  fled  to  the  mountains. 

Six  months  after  the  battle  of  Badr,  Mohammed  sent  out  a  detach- 
ment that  captured  a  Koraysh  karaviin  under  Abusufeean.  A  fifth 
of  the  plunder,  which  was  the  prophet's  share,  amounted  to  twenty 
thousand  dirhems.  Only  two  prisoners  were  taken  with  the  kara- 
van.  This  narrative  is  followed  by  some  accounts  of  killing  Yehoo- 
dees  who  were  enemies  of  Mohammed  and  of  Musulmans,  and  an 
order  the  prophet  issued  to  his  followers,  to  kill  every  Yehoodee 
they  overcame.  A  Musulman  intending  to  assassinate  a  Yehoodee, 
concealed  himself  for  that  purpose  in  the  yard  of  the  man's  house. 
At  night  he  opened  the  door,  and  entering  the  house  called  tlie  Ye- 
hoodee by  name,  and  on  receiving  an  answer,  made  a  desperate  blow 
at  him  in  the  dark,  and  then  went  out.  Soon  after,  he  returned,  and 
disguising  his  voice,  inquired  what  occasioned  the  noise  there.  The 
Yehoodee  replied  that  some  one  had  attempted  to  assassinate  him. 
Guided  by  the  voice,  the  Musulman  gave  the  Yehoodee  a  fatal  thrust, 
but  in  escaping  from  the  house,  fell  and  broke  his  leg.  However, 
he  contrived  to  hop  on  one  foot  till  he  got  out,  where  he  had  two 
comrades  that  assisted  him  in  getting  back  to  the  prophet,  who  drew 
his  hand  over  the  broken  leg  and  restored  it  to  soundness.  It  is 
said  that  in  the  third  year  of  the  Hijret,  in  the  month  of  Shaban, 
the  prophet  married  Hafsah,  the  daughter  of  Omar,  and  in  the  month 
of  Ramaziln  he  married  Zaynab,  the  daughter  of  Khazeemah.  In 
the  middle  of  the  same  month  the  imam  Hasan,  the  oldest  son  of 
Aly,  was  born. 


CHAPTER  XIV. 

Mohammed  is  defeated  at  OJiod:  Conquest  of  the  Benee  Nazeer:  Siege 
of  Khandah  or  the  Ditch:  Conquest  of  the  Benee  Kareezah. 

It  is  related  that  when  the  Koraysh  army  returned  to  Mekkah 
from  their  defeat  and  loss  at  Badr,  Abusufeean  said  to  the  tribe, 
Let  not  your  women  weep  for  the  dead,  for  tears  will  quell  the  fire 
of  grief,  and  the  blaze  of  enmity  and  hatred  against  Mohammed, 
who  with  his  followers  will  triumph  at  our  mourning.  Consequently 
there  was  no  weeping  and  mourning  for  the  slain  at  Badr,  till  after 
the  battle  of  Ohod  in  the  following  year.  The  Koraysh  having 
assembled  their  allies  and  made  great  preparations,  left  IMekkah  with 
three  thousand  mounted  men  and  two  thousand  footmen.  They 
brought  women  with  them  to  remind  the  army  of  the  calamity  at 
Badr°  and  to  incite  the  men  to  battle.  Abusufeean  took  with  him 
his  wife  Hind,  daughter  of  Atabah,  the  champion  who  fell  at  Badr. 

The  imam  Saduk  remarks  that  among  the  favors  the  Most  High 
bestowed  on  the  prophet  was  this  :  that  he  could  read,  although  he  did 
not  write.  In  a  garden  out  of  Medeenah  he  received  a  letter  from 
Abbas,  informing  him  of  Abusufeean's  march,  and  after  reading  the 
letter,  ordered  his  companions  to  enter  the  city  before  communicating 
the  danger  which  threatened  them.  Having  announced  the  serious 
business  which  now  demanded  their  attention,  and  exhorted  his  com- 
panions to  fight,  Abdullah-bin-Aby  and  many  others  advised  him 
to  await  the  enemy  in  the  city,  and  there  repulse  them,  as  all  who  had 
attacked  Medeenah  had  ever  been  defeated.  It  is  said  the  prophet 
himself  inclined  to  this  plan,  but  Sad-bin-Maaz  and  another  party 
declared  that  on  their  honor  as  Musulmans  they  ought  to  meet  the 
enemy  boldly  and  give  them  battle,  and  if  some  of  them  were  slain, 
such  would  be  ranked  with  martyrs,  while  the  survivors  would  enjoy 
the  glory  of  the  contest,  Mohammed  agreed  to  this  counsel,  and 
with  a  party  left  the  city  to  select  a  suitabl  position  for  the  antici- 
pated battle,  and  pitched  upon  ground  near  the  road  to  Irak.  Ab- 
dullah-bin-Aby and  his  kindred,  and  a  great  part  of  the  Khazrej, 
refused  to  leave  the  city. 

The  prophet  on  numbering  his  companions  found  them  to  be  seven 
hundred  men.  He  stationed  Abdullah-bin- Jabeer  with  fifty  archers 
at  the  entrance  of  a  defile  where  he  feared  the  Koraysh  might  attack 


252  LIFE   AND   RELIGION  [CH. 

him  in  rear,  and  gave  this  detachment  the  strictest  orders  not  to  quit 
their  position  till  he  had  driven  the  infidels  into  INIekkah  or  they  had 
forced  him  into  Medcenah.  Abusufeerm  ordered  Khfilid-bin-Yaleed 
■with  one  hundred  mounted  men  to  form  an  ambuscade  and  attack 
the  Musulmans  in  rear,  as  soon  as  they  were  closely  engaged  with 
the  grand  division  of  the  Koraysh.  The  prophet  gave  his  banner 
to  A.ly,  and  the  Ansclrees  simultaneously  charged  the  infidels  and 
put  them  to  flight,  but  instead  of  pursuing  tins  advantage,  betook 
themselves  to  plunder. 

Khalid  according  to  his  orders  entered  the  defile  defended  by 
Abdullah,  who  rained  such  a  shower  of  arrows  on  him  that  he  was 
compelled  to  retreat.  Abdullah's  men  now  became  very  impatient, 
and  said  to  him,  AVhy  do  we  stand  here  idle  while  our  companions 
are  gathering  spoils  in  which  we  shall  have  no  share  ?  Fear  God, 
he  replied,  the  prophet  has  charged  us  on  no  account  to  abandon  our 
position.  His  men,  however,  with  the  exception  of  twelve,  deserted 
their  post  to  plunder. 

During  the  engagement  Talhah-bin-Abytalhah,  of  the  Benee  Ab- 
dul-DAr,  the  Koraysh  standard  bearer,  called  to  Mohammed,  saying. 
You  fancy  you  shall  send  us  to  hell  by  your  swords,  and  that  we  may 
send  you  to  paradise  by  ours.  If  any  of  your  party  wishes  a  speedy 
passage  thither,  let  him  come  to  me,  and  I  will  despatch  him  on  his 
journey.  No  one  ventured  to  accept  this  challenge  but  K\j,  who, 
chanting  an  ode,  engaged  and  slew  the  Koraysh  champion  and  several 
others  who  took  his  post.  Their  banner  was  at  last  raised  by  Umrah, 
the  daughter  of  Alkemah. 

Khiilid  now  made  another  attack  on  Abdullah,  who,  with  the 
handful  that  supported  him,  was  slain,  and  the  Musulmans  were 
attacked  in  rear.  The  fugitive  Koraysh,  seeing  their  standard 
still  aloft,  rallied  and  charged  the  Musulmans  in  front,  who  in  turn 
were  put  to  flight,  and  ran  in  confusion  to  the  neighboring  moun- 
tains, leaving  their  prophet  nearly  alone  to  his  enemies.  Moham- 
med cried  to  them  to  come  to  him,  declaring  that  he  was  the 
prophet  of  God,  and  demanding  whither  they  fled  from  the  Most 
High  and  his  apostle.  Aly  assaulted  the  fugitives  to  compel  them 
to  return  to  the  fight,  but  it  was  in  vain,  and  his  rage  was  pres- 
ently turned  on  the  Koraysh. 

The  imjim  Saduk  says  that  only  K\j  and  Abudujanah  and 
Neseebah,  the  daughter  of  Kasb,  remained  with  Mohammed  at  this 
critical  juncture.  Aly  killed  many  of  the  Koraysh  that  attacked 
the  little  party,  and  repulsed  them  all.  Neseebah  likewise  distin- 
guished herself;  for  arresting  her  flying  son,  she  compelled  him  to 
turn  on  the  foe,  and  being  soon  slain,  she  caught  up  his  sword  and 
killed  his  murderer.  The  prophet  applauded  her  heroism,  and  she 
stood  before  him  and  presented  her  own  bosom  as  his  shield,  and 
received  many  wounds  in  his  defence. 


XIV.]  OF   MOIIAMMED.  253 

Ibn-Kimyah  assaulted  Mohammed,  and  aiming  a  blow  at  his 
shoulder,  shouted  that  he  had  killed  him.  The  prophet's  glance 
now  fell  on  a  cowardly  fellow  of  the  Muh<ijerees,  who  was  running 
away  with  his  shield  hung  on  his  back.  Throw  down  your  shield 
and  go  to  hell !  cried  Mohammed.  The  fellow  actually  dropped 
his  shield,  which  was  taken  by  Neseebah  and  borne  in  defence  of 
the  prophet,  who  declared  her  reward  for  the  day  greater  than  that 
of  Abubekr,  Omar  and  Osnmn.  Aly  fought  till  his  sword  was 
broken,  and  then  the  prophet  gave  him  his  own  sword,  ZoolfakCir,* 
by  which  he  sent  every  wretch  that  ventured  to  attack  the  prophet, 
to  the  lowest  hell.  Mohammed  retired  to  Mount  Ohod,  which  pro- 
tected him  in  rear  and  prevented  his  being  surrounded  by  his  en- 
emies, ^ly  received  ninety  wounds,  all  in  front,  in  defending  the 
prophet,  and  often  charged  and  routed  the  idolaters  that  advanced 
to  the  attack.  The  Musulmans  heard  a  voice  from  heaven,  saying, 
There  is  no  sword  but  Zoolfakar,  and  no  hero  but  Aly. 

Among  the  Koraysh  was  Hind,  daughter  of  Atabah,  who  scorn- 
fully offered  an  apparatus  for  dyeing  the  eyes  to  every  one  of  that 
party  who  fled,  saying.  Take  these  implements,  you  woman  !  and 
claim  no  more  to  be  a  man.  The  lion  of  God,  Hamzah-bin-Abdul- 
mutalib,  slew  many  and  carried  all  before  him  in  the  battle.  The 
curse  Hind  promised  Vashy,  a  Habeshah  slave  belonging  to 
Jabeer-bin-Mutam,  any  reward  he  chose  if  he  would  kill  either 
Mohammed,  or  K\y,  or  Hamzah.  He  declined  engaging  the  first 
two,  but  posted  himself  in  ambush  for  Hamzah,  who,  advancing 
over  a  spot  that  had  been  undermined  by  a  torrent,  his  horse  sunk, 
and  he  fell  to  the  ground ;  upon  which  Vashy  hurled  a  spear  at 
him  with  such  force  as  to  transfix  him.  Vashy,  or  Hind,  then 
cut  out  his  liver,  which  the  cursed  woman  gnawed  in  fiendish  joy, 
but  lest  any  of  it  should  be  incorporated  with  her  system  and  go  to 
hell,  the  Most  High  caused  the  liver  to  become  as  hard  as  a  stone, 
and  she  threw  it  on  the  ground,  and  an  angel  returned  it  to  its 
place  in  the  body  of  the  martyred  hero.  The  savage  malignity  of 
Hind  led  her  to  cut  off  the  hands  and  ears  of  Hamzah,  and  hano^ 
them  about  her  neck  in  horrid  triumph. 

At  this  turn  of  victory  Abusufeetln  ascended  a  mountain  and 
shouted,  Be  exalted,  0  Hubel !  f  To  this  idolatrous  exultation 
IMohammed  ordered  K\y  to  respond  —  God  is  greater,  more  exalted 
and  glorious !  Abusufeean  rejoined,  Hubel  gave  us  permission  to 
come  against  you  in  battle,  and  by  his  blessing  we  have  conquered 
you.  K\j  retorted.  But  we  came  at  the  command  of  God,  and  he 
will  aid  us.  I  adjure  you,  continued  the  Koraysh  chief,  by  Lat 
and  Uzzy,  to  say  if  Mohammed  is  killed.  God  curse  you  and  Lat 
and  Uzzy!    exclaimed  Aly;    wallah!  Mohammed  is  not  slain,  but 

*  See  page  255.  f  Note  115. 


254  LIFE   AND   RELIGION  [CH. 

now  hears  wliat  you  say.  You  are  a  trutli-speaker,  said  Abusii- 
feerin,  and  may  God  curse  Kimyah,  who  boasts  that  he  has  killed 
Mohammed. 

Amer-bin-Subit,  who  had  not  yet  become  a  Musulmun,  hearing 
that  Mohammed  had  marched  to  Ohod,  seized  his  sword  and  shield 
and  like  a  hungry  lion  started  for  the  battle  field.  He  repeated  the 
creed,  attacked  the  infidels,  and  fought  till  he  gained  the  rank  of 
martyrdom,  and  the  prophet  declared  respecting  him  that  although 
he  had  never  performed  a  rukat  of  prayer,  he  would  enter  paradise. 

Among  the  infidels  was  a  left-handed  slinger  who  could  always 
hit  his  mark.  On  his  way  to  Ohod  he  picked  up  some  stones  with 
which  he  declared  he  would  kill  Mohammed,  AVith  one  stone  he 
struck  Mohammed's  hand,  whose  sword  fell  to  the  ground,  and  the 
next  hit  the  prophet  in  the  forehead,  on  which  he  said,  God  strike 
thee  with  amazement.  This  imprecation  immediately  took  effect, 
and  the  fellow  remaining  bewildered  on  the  field  after  the  Koraysh 
retired,  was  slain  by  a  Musulmfin.  Kimyah  was  wedged  between 
trees  by  the  animal  he  rode,  where  he  remained  till  his  flesh  dropped 
off  and  he  went  to  hell. 

At  length  the  fugitive  companions  of  the  prophet  began  to  return 
to  him,  and  he  said.  Do  you  think  you  shall  enter  paradise  before 
God  proves  you  with  patience  ?  Mohammed  now  sent  Aly  to  ob- 
serve the  movements  of  the  Koraysh,  and  said  to  him.  If  they  are 
mounted  on  their  camels  and  leading  their  horses,  then  know  they 
are  returning  to  Mekkah  ;  but  if  the  reverse  of  this  is  true,  they 
are  marching  on  IMedeenah.  Aly  found  them  returning  to  IMekkah, 
and  their  march  became  a  flight,  for  Jibraeel  pursued  them  and  the 
sound  of  his  horse's  feet  led  them  to  think  that  the  Musulmans 
were  close  upon  them,  which  they  reported  as  a  fact  on  regaining 
Mekkah.  Certain  shepherds  and  wood-carriers  corroborated  this 
story,  declaring  they  saw  the  Musulmrms  led  on  in  the  pursuit  by 
a  man  mounted  on  a  red  horse.  The  angelic  army  had  borrowed 
the  appearance  of  the  Musulmans.  The  people  of  Mekkah  re- 
proached Abusufeean  for  his  flight. 

Mohammed  marched  back  to  Medeenah,  where  the  news  that  he 
was  slain  had  been  circulated,  and  the  women  had  consequently 
scratched  their  faces,  dishevelled  and  plucked  out  their  hair,  rent 
their  garments  and  inflicted  wounds  on  their  bodies.  But  all  the 
lamentation  and  sorrow  of  the  city  was  turned  to  joy  and  gladness 
at  the  prophet's  safe  return.  The  lamentable  plight  of  the  women 
led  him  to  implore  a  blessing  on  them,  and  he  directed  them  to  en- 
ter their  houses  and  clothe  themselves  properly.  He  encouraged 
his  followers  by  assuring  them  that  God  had  promised  islam  should 
conquer  all  other  religions,  and  would  be  faithful  to  His  word. 

Seventy  Musulmans  were  slain  at  the  battle  of  Ohod,  during 
which  Mohammed  swooned.     After  the  Koraysh  had  retired,  the 


XIV.]  OF    MOHAMMED.  255 

prophet  went  to  look  at  the  mangled  body  of  Hamzah,  where  he 
wept  and  said,  I  never  was  in  a  place  where  my  anger  was  so  much 
excited .  God  helping  me  I  will  serve  seventy  of  the  Koraysh  in 
the  same  manner ;  upon  which  Jibraeel  was  sent  down  with  this 
verse:  "If  ye  take  vengeance  on  any,  take  a  vengeance  propor- 
tionable to  the  wrong  which  hath  been  done  you ;  but  if  ye  suffer 
ivrong  patiently,  verily  this  will  be  better  for  the  patient,"*  which 
virtue  Mohammed  resolved  to  practice.  Having  collected  the 
slain,  he  prayed  over  them  and  buried  them,  pronouncing  seventy 
tekbeers  in  his  prayer  over  Hamzah. 

Commentators  and  historians  agree  that  the  battle  of  Ohod 
happened  in  the  month  of  Sheval,  the  third  year  of  the  Hijret. 
Most  of  the  sheeah  authorities  say  that  the  Koraysh  came  to  Ohod 
on  Wednesday,  the  twelfth  of  Sheval,  and  that  the  prophet  arrived 
there  on  Friday,  the  fourteenth,  and  the  battle  occurred  the  next 
day.  The  best  accounts  estimate  the  infidel  army  at  three  thousand 
men :  some  say  there  were  more,  while  others  rate  them  at  two 
thousand,  which  was  only  the  number  of  their  horsemen,  according 
to  certain  authorities.  The  Koraysh  had  a  division  of  seven  hun- 
dred mailed  men,  and  brought  with  them  a  train  of  three  thousand 
camels.  Mohammed's  army  is  variously  estimated,  some  reckon- 
ing it  at  a  thousand,  others  at  seven  hundred,  and  others  again  at 
six  hundred.  As  Abdullah-bin- Aby  with  a  division  of  three  hun- 
dred men  deserted  Mohammed,  the  compiler  observes  that  his 
remaining  force  would  not  be  far  from  six  or  seven  hundred  strong, 
so  that  the  different  accounts  nearly  coincide. 

In  respect  to  the  wounds  received  by  Mohammed  in  this  battle, 
there  are  contradictory  statements  among  the  sheeah  and  sunnee 
ulemas.  The  general  belief  is  that  he  received  a  wound  in  his 
forehead,  and  that  his  blessed  lip  was  wounded,  and  one  of  his  front 
teeth  broken  out,  which  latter  injury  is  discredited  by  other  tradi- 
tions. It  appears  he  was  felled  by  a  blow,  and  when  he  rose,  he 
said,  The  wrath  of  God  was  heavy  on  the  Yehoodees  for  calling 
Azayrt  the  son  of  God,  and  will  be  heavy  on  him  that  sheds  my 
blood. 

Aly  according  to  some  traditions  received  forty  wounds  at  the 
battle  of  Ohod.  The  prophet  took  water  in  his  mouth  and  ejected 
it  on  the  wounds,  which  were  so  completely  healed  that  not  a  trace 
of  them  remained.  When  Sly's  sword  was  broken  in  the  battle, 
Mohammed  took  a  dry  branch  of  a  date-tree,  which  became  Zool- 
fakar,  and  gave  it  to  Xly.  The  compiler  observes  that  this  account 
is  contrary  to  numerous  traditions,  which  describe  Zoolfakar  as 
being  sent  from  heaven.  It  might,  however,  have  been  sent  at  this 
time,  and  to  human  appearance  have  been  as  above  represented. 

*  Surah  16  :  127.  t  Ezra.— Note  116. 


256  LIFE  AND   RELIGION  [CH. 

Long  before  this  battle,  Aby-bin-Khalaf,  when  training  a  horse  at 
Mekkah,  said  to  Mohammed  whenever  he  met  him,  I  will  kill  you 
with  this  horse.  The  prophet  replied,  Inshallah,  I  will  kill  you 
with  him.  At  Ohod  the  man  attacked  Mohammed,  who  slightly 
wounded  him  with  a  javelin,  on  which  he  yelled  out,  I  burn !  I 
burn  !  fell  from  the  horse  and  went  to  hell.  The  sunnee  traditions 
maintain  that  Abubekr  and  Omar  did  not  flee  at  the  battle  of  Ohod, 
which  notion  the  sheeah  traditions  abudantly  refute.  Vashy,  who 
slew  Hamzah,  afterwards  became  a  Musulman,  but  always  remained 
in  doubt  whether  God  would  punish  or  bless  him.  Forty-six  years 
after  the  battle,  the  father  of  Jaber,  who  was  slain  at  Ohod,  was  dis- 
interred and  found  like  a  person  in  sleep.  Others  of  the  martyrs 
of  Ohod  were  disinterred  and  found  as  fresh  as  when  first  buried. 
This  was  done  by  Maveeah,  who  caused  a  fountain  to  be  opened 
there. 

After  the  Koraysh  and  Musulmans  had  both  retired  from  Ohod, 
the  former  marched  again  to  plunder  Medeenah,  and  advanced  to  a 
place  called  Koha.  The  prophet  with  his  wounded  followers  only, 
marched  to  give  them  battle,  and  encamped  eight  miles  from  Me- 
deenah, at  Hamra-ul-Asad,  which  place  gave  name  to  the  expedi- 
tion, in  which  nothing  was  done,  both  parties  retiring  to  their 
respective  cities. 

We  proceed  now  to  notice  the  events  which  occurred  between  the 
battle  of  Ohod  and  that  of  Ahzab.  A  party  from  the  tribes  of 
S^ul  and  Vaysh  waited  on  the  prophet  and  requested  him  to  send 
some  of  his  kindred  with  them  to  teach  their  people  the  Koran  and 
the  precepts  of  islam.  The  request  was  complied  with,  but  when 
the  party  and  their  teachers  reached  Rajeea,  a  certain  water  which 
belonged  to  the  tribe  of  Huzayl,  some  of  this  tribe  attacked  them 
and  martyred  the  Musulmans,  one  of  whom  was  Ansim-bin-Sabit, 
who  had  slain  at  the  battle  of  Ohod  two  sons  of  a  woman  named 
Salakah.  She  in  revenge  had  vowed  to  drink  wine  from  the  skull 
of  Ansim.  Those  that  had  slain  him  were  intending  to  sell 
his  head  to  Salakah,  but,  by  divine  interposition,  a  swarm  of 
wasps  collected  about  him  and  stung  all  that  approached.  They 
concluded  therefore  to  postpone  their  business  till  night,  when  the 
wasps  would  disperse,  but  providentially  rain  fell  in  such  torrents 
that  the  body  of  Ansim  was  swept  away  and  never  more  found. 
It  is  related  that  one  of  these  Musulman  teachers  was  taken  pris- 
oner, carried  to  Mekkah  and  crucified. 

The  next  event  of  importance  was  the  battle  of  Maoonah.  About 
four  months  after  the  battle  of  Ohod,  and  in  the  fourth  year  of  the 
Hijret,  Mohammed  sent  a  party  consisting  of  nearly  forty  persons, 
who,  on  arriving  at  the  well  Maoonah,  were  attacked,  and  all  slain 
except  two. 

The  Yehoodee  tribe  of  Benee  Nazeer  had  made  a  treaty  of  perfect 


XIV.]  OF   MOHAMMED.  257 

neutrality  with  Mohammed  on  his  first  arrival  at  Medeenah.  When 
he  o-ained  the  battle  of  Badr  they  concluded  he  was  the  predicted 
prophet  whose  banner  would  never  be  turned  back,  but  after  his 
defeat  at  Ohod  they  began  to  doubt  his  claims,  and  plotted  against 
him.  One  of  their  chiefs,  Kab-bin-ul-Ashref,  with  forty  mounted 
Yehoodees,  repaired  to  Mekkah  and  presented  themselves  at  the 
Kabah,  where  they  were  met  by  Abusufeeun  and  forty  of  the  Ko- 
raysh,  with  whom  the  Yehoodees  concluded  a  league  and  then  re- 
turned to  Medeenah.  Jibraeel  informed  the  prophet  of  this 
treacherous  act,  and  commanded  him  to  cause  Kab  to  be  slain, 
which  was  accordingly  done  by  Mohammed-bin-Maslemah. 

Agreeably  to  the  account  of  Xly-bin-Ibraheem,  the  Medeenah 
Yehoodees  of  the  Benee  Haroon  had  split  into  two  parties  :  the  Be- 
nee  Nazeer  and  the  Benee  Kareezah,  the  former  numbering  one 
thousand  and  the  latter  seven  hundred.  The  clan  of  Nazeer  was 
much  superior  to  that  of  Kareezah  in  wealth  and  rank,  and  was 
moreover  in  league  with  Abdullah-bin- Aby,  the  Khazrej  chief.  If 
one  of  the  smaller  clan  had  slain  a  member  of  the  larger,  the  Benee 
Nazeer  were  not  satisfied  that  the  slayer  alone  should  be  put  to  death. 
This  arrogance  occasioned  many  quarrels  between  the  clans,  till  at 
last  a  treaty  was  ratified,  stipulating  that  if  a  man  of  Nazeer  killed 
a  man  of  Kareezah,  he  should  be  mounted,  with  his  face  blacked,  the 
wrong  way  on  an  ass,  and  pay  seventy  vaseks*  of  dates,  half  the 
ordinary  blood-ransom.  But  if  a  man  of  Kareezah  killed  one  of 
Nazeer,  the  whole  fine  should  be  paid  and  the  slayer  put  to  death. 

After  the  prophet's  flight  to  Medeenah,  and  the  tribes  of  Aus  and 
Khazrej  were  ennobled  by  embracing  islam,  and  Yehoodee  influence 
was  weakened,  a  man  of  Kareezah  killed  a  man  of  Nazeer  and  the 
latter  tribe  demanded  both  the  blood-ransom  and  the  slayer.  The 
Kareezah  complained  that  this  was  not  according  to  the  statutes  of 
the  Torat,  and  that  the  rule  had  been  established  by  violence.  They 
offered  therefore  either  the  blood-ransom  or  the  murderer,  proposing 
if  this  was  not  satisfactory,  that  Mohammed  should  be  arbiter  in  the 
case.  The  Benee  Nazeer  procured  Abdullah-bin- Aby  to  gain  the 
prophet  over  to  their  side  and  decide  in  their  favor.  However,  when 
the  case  was  submitted  to  his  arbitration,  he  annulled  the  treaty  into 
which  the  Kareezah  had  been  forced,  and  decided  against  the  Nazeer. 
Another  cause  of  the  prophet's  attacking  this  tribe  was  the  attempt 
of  some  of  them  to  assassinate  him  at  an  apparently  hospitable  en- 
tertainment. Jibraeel  warned  Mohammed  of  his  danger,  which  he 
escaped,  and  soon  sent  them  a  message  to  leave  Medeenah  or  prepare 
for  war  within  three  days.  At  first  they  concluded  to  depart,  but 
Abdullah-bin- Aby  encouraged  them  to  stay  and  fight,  promising  to 
assist  them  with  all  his  power,  and  assuring  them  the  Benee  Karee- 

*  Vasek— 60  sau ;  a  horse  or  camel  loSid.—Ricfuirdson's  Dictionary. 
18 


258  LIFE   AND    RELIGION  [CH. 

zah  would  do  the  same.  Accordingly  they  fortified  themselves  and 
sent  to  inform  Mohammed  of  their  resolution.  He  rose  pronounc- 
ing Allah  akbar  !  which  was  repeated  by  his  companions,  and  Aly 
bearing  the  Musulman  standard,  they  marched  and  besieged  the  Na- 
zeer,  who  received  no  assistance  from  either  Abdullah-bin- Aby  or  the 
Benee  Kareezah,  and  after  a  siege  of  fifteen  days,  or,  as  some  say, 
twenty-one  days,  were  conquered. 

In  the  progress  of  the  siege  Mohammed  destroyed  part  of  their 
houses,  which  they  themselves  helped  to  do  in  some  instances.  He 
began  likewise  to  cut  down  their  date-trees,  but  desisted  on  their  ex- 
postulating with  him  and  representing  that  the  trees  would  be  useful 
to  him  if  he  overcame  them.  After  being  reduced  to  great  neces- 
sities, they  offered  to  leave  the  country,  provided  they  were  allowed 
to  take  their  personal  property  with  them.  Mohammed  replied  that 
they  might  take  only  what  their  camels  could  carry,  which  condition 
they  rejected,  but  after  several  days  more  suffering  would  have  gladly 
accepted  it,  but  were  at  last  compelled  to  leave  it  all.  Shaykh  Ta- 
bersee,  however,  relates  that  the  prophet  allowed  a  camel  and  a  water- 
bottle  to  every  three  persons  of  these  conquered  Yehoodees,  and  some 
even  say  that  he  allowed  them  to  load  and  take  away  six  hundred 
camels.  Their  arms,  consisting  of  fifty  coats  of  mail,  fifty  helmets,  and 
three  hundred  and  forty  swords,  became  the  property  of  Mohammed. 
Their  property  also  of  right  belonged  to  him,  as  it  was  taken  by 
capitulation  and  not  by  battle,  but  he  divided  it  among  the  Muhaje- 
rees,  and  gave  their  houses,  lands  and  fountains  to  the  commander 
of  the  faithful,  who  bequeathed  them  to  his  children  by  Fatimah. 
The  Benee  Nazeer  dispersed  themselves  in  various  places,  some  going 
to  Fadak,  some  to  Sham,  and  some  to  Khyber.  The  reason  why  the 
prophet  gave  the  Ansarees  no  share  in  the  plunder  of  the  Benee  Na- 
zeer, was  this  : — When  he  came  to  Medeenah  he  stipulated  with  the 
Ansarees  that  they  should  provide  for  the  Muhajerees,  and  he  now 
offered  them  an  exemption  from  that  burden,  or  a  share  in  the  spoils, 
and  they  chose  the  former. 

The  devotion  of  some  of  the  prophet's  followers  is  well  illustrated 
in  the  case  of  one  of  two  men  who  were  stationed  as  a  guard  in  a 
certain  defile.  One  of  those  men  fell  asleep  while  the  other  was 
performing  prayers.  An  enemy  approached  and  wounded  the  pray- 
ing man  with  an  arrow,  which  he  drew  out  and  continued  his  devo- 
tions. He  was  wounded  in  this  way  three  times,  but  the  only  inter- 
ruption he  allowed  himself  was  time  to  pluck  out  the  arrows.  After 
concluding  his  prayers,  he  awoke  his  companion,  who,  on  hearing  what 
had  happened,  exclaimed,  Glory  to  God  !  why  did  you  not  wake  me 
at  the  first  attack  ?  He  replied,  I  was  reciting  a  chapter  of  the  Ko- 
ran, and  would  rather  have  been  killed  than  cut  it  short,  had  I  not 
feared  to  be  an  unfaithful  sentinel.  Such  were  the  ancient  devotees ! 
what  are  we  ?  dust  on  our  heads  ! 


XIV.]  OF    MOHAMMED.  259 

Among  the  events  of  the  fourth  year  of  the  Hijret  was  Moham- 
med's giving  judgment  against  a  criminal  in  a  ease  referred  to  his 
decision.  A  Ychoodee  woman  of  noble  rank  having  been  guilty  of 
adultery,  her  friends  wished  to  free  her,  but  the  prophet  ordered  her 
and  her  paramour  to  be  stoned,  according  to  the  Torat,  and  command- 
ed it  to  be  done  in  all  cases  where  the  guilty  were  detected  in  the 
act  by  four  witnesses. 

A  learned  Yehoodee  having  asked  Mohammed  what  determined 
the  resemblance  of  a  child  to  its  father  or  mother,  he  replied,  The 
excess  of  seed  furnished  by  either  parent ;  moreover,  that  the  bones, 
veins  and  sinews  were  derived  from  the  father,  and  the  flesh,  blood, 
nails  and  hair  from  the  mother.  The  Yehoodee  agreed  that  it  was 
80,  and  became  a  Musulmtin. 

The  expedition  entitled  Ahzab  or  Khandak  was  undertaken  in  the 
month  of  Pvamazan,  in  the  fifth  year  of  the  Hijret,  and  was  occa- 
sioned in  the  following  manner  : — When  the  Benee  Nazeer  were  ex- 
pected from  Medeenah,  some  of  them  went  to  Khyber,  and  their 
chief, Hy-bin-Akhtab,  repaired  to  Mekkah,  and  induced  Abusufeean 
to  make  an  expedition  against  Mohammed,  for  which  purpose  a  force 
of  ten  thousand  men  was  raised.  When  the  prophet  heard  what  a 
powerful  army  was  advancing  against  him,  he  held  a  council  of  war 
with  his  companions,  who  were  in  all  seven  hundred  men.  Salman 
the  Farsee  observed,  A  small  force  cannot  withstand  a  large  one. 
What  shall  we  do  then  1  said  Mohammed.  Salman  replied,  Let  us 
entrench  ourselves  in  such  a  manner  that  we  can  be  attacked  only 
in  one  quarter.  Jibraeel  descended  and  pronounced  the  plan  of 
Salman  excellent,  and  declared  it  must  be  executed.  The  ground 
was  then  marked  out  from  Ohod  to  Rayah,  and  divided  into  sections 
of  twenty  or  thirty  feet,  each  section  being  assigned  to  a  particular 
party  for  excavation.  The  Musulmans  began  the  work  with  spades 
and  pickaxes,  the  prophet  himself  laboring  in  a  section  of  the 
Muhajerees.  The  second  day  they  came  to  a  rock  which  Moham- 
med broke  to  pieces  with  a  pickaxe,  as  has  been  related  in  the  chap- 
ter on  miracles.  During  this  work  in  Eamazan,  the  month  of  fasting, 
a  man  fainted  in  consequence  of  having  eaten  nothing  the  previous 
night.  The  rule  as  first  instituted  was  that  no  one  should  eat  or  drink 
who  slept  at  night  in  Ramazan ;  but  it  was  now  modified  by  the  fol- 
lowing verse  :  "  Eat  and  drink,  until  ye  can  plainly  distinguish  a 
white  thread  from  a  black  thread  by  the  daybreak."*  It  is  related 
that  the  entrenchment  was  finished  three  days  before  the  coming  up 
of  the  Koraysh,  and  that  it  had  eight  gateways,  at  each  of  which 
Mohammed  stationed  a  Muhajer  and  an  Ansar,  with  a  party  as  a 
guard. 

The  Koraysh,  with  their  Yehoodee  allies,  in  all  ten  thousand  strongs 

♦  Surah  2  :  183.    Note  117. 


260  LIFE   AND   RELIGION  [CH, 

encamped  between  Jeraf  and  Ghayah.  But  while  they  were  encamp- 
ed at  Akeek,  Ily-bin-Akhtab  visited  the  Benee  Kareezah  to  induce 
them  to  join  the  confederation  against  Mohammed.  This  tribe  were 
in  league  with  the  prophet  and  enjoyed  his  protection.  Hy  arrived 
at  their  castle  in  the  night,  and  after  knocking  awhile  roused  Kab-bin- 
Asayd,  who,  perceiving  who  the  visitor  was,  remarked  to  his  family. 
This  man  ruined  his  own  tribe,  and  has  now  come  to  bring  calamity 
upon  us  by  urging  us  to  break  our  league  with  Mohammed,  who  has 
been  feithful  and  kind  to  us,  and  it  is  not  right  that  we  should  prac- 
tise deceit  with  him.  Kab  then  went  to  hold  a  conference  with  Hy, 
who  said  to  the  former,  I  have  come  to  proffer  you  exalted  fortunes. 
Perhaps  you  have  rather  come,  retorted  Kab,  to  cause  our  degrada- 
tion and  ruin.  Hy  then  expatiated  on  the  number  and  power  of  the 
allies,  and  that  it  was  impossible  Mohammed  could  escape  an  utter 
overthrow.  To  this  Kab  replied,  Go  back  the  way  you  came,  for  I 
will  never  open  the  gate  to  you.  Nothing  prevents  your  doing  it, 
retorted  Hy,  but  the  young  gazelle  you  are  roasting  and  which  you 
fear  hospitality  will  require  you  to  share  with  me.  But  do  not  be 
alarmed  at  that,  for  I  will  not  rob  you  of  your  gazelle.  May  God 
curse  you  !  returned  Kab,  for  overreaching  me  in  a  way  that  compels 
me  to  open  to  you  in  order  to  preserve  my  own  honor  as  a  hospitable 
man.  Hy  was  now  admitted  into  the  fortified  place,  and  again 
nrged  Kab  to  break  his  league  with  Mohammed. 

The  chiefs  of  the  tribe  were  assembled,  and  after  assuring  Kab  of 
their  fealty  to  him  as  superior,  declared  they  would  follow  his  opin- 
ion and  example  in  the  case,  whatever  it  was.  An  old  and  experi- 
enced Yehoodee  now  arose  and  said,  I  have  read  in  the  Torat  which 
has  come  to  us  from  God,  that  he  will  send  a  prophet  in  the  last 
days  who  will  remove  from  Mekkah  to  Medeenah.  He  will  ride  an 
ass  without  a  saddle,  wear  old  clothes,  and  satisfy  the  wants  of  nature 
with  dry  bread  and  dates.  He  will  be  noted  for  smiling,  have  a  red 
spot  in  each  of  his  eyes,  and  will  cause  the  death  of  many.  Between 
his  shoulders  will  be  the  seal  of  prophecy.  He  will  lay  his  sword 
On  his  shoulder  and  repel  all  that  attack  him,  and  his  kingdom  will 
extend  throughout  the  earth.  If  Mohammed  be  that  prophet  he 
will  not  shrink  before  the  vast  multitude  assembled  against  him,  and 
were  the  very  mountains  to  war  on  him  he  would  overcome  them. 

Ibn-Akhtab  replied,  This  man  cannot  be  the  predicted  prophet, 
for  he  is  to  be  of  the  Benee  Israeel ;  Mohammed  is  of  the  Benee 
Ismaeel,  whom  the  Benee  Israeel  will  never  obey,  for  God  has  given 
them  superiority  over  all  other  men,  and  has  committed  to  them 
prophecy  and  royalty.  Moreover,  Moosfi  has  obligated  us  never  to 
believe  in  any  prophet  who  does  not  bring  the  sign  of  a  sacrifice 
consumed  by  fire  from  heaven.  But  Mohammed  is  attended  with  no 
miracle  at  all,  and  has  gathered  a  deluded  multitude  about  him  by 
sorcery,  through  which  he  hopes  to  overcome  the  world.      By  ad- 


XIT.]  OF    MOHAMMED.  261 

dresses  of  this  sort,  Hy  at  length  brought  the  tribe  into  his  views, 
and  demanding  their  written  treaty  with  Mohammed,  tore  it  to  pieces, 
saying,  Now  you  have  no  alternative  but  to  fight. 

News  of  the  defection  of  the  Benee  Kareezah  much  depressed 
the  prophet  and  his  companions.  He  sent  two  men,  one  of  whom 
was  Sad-bin-Maaz,  to  learn  the  true  state  of  the  matter,  and  charged 
them,  if  they  found  reports  correct,  on  their  return  to  inform  none  of 
it  but  himself,  and  to  signify  it  to  him  by  the  watchword  "  Azul 
and  Algarah;"  which  were  the  names  of  two  Koraysh  clans  who 
once  professed  islam,  but  had  practised  deceit  and  become  infidels. 
On  reaching  the  Benee  Kareenah  the  messengers  were  derided  by 
Kab,  who  reviled  their  prophet  in  very  abusive  terms.  They  return- 
ed to  Mohammed  and  gave  the  concerted  watchword,  on  which,  by 
way  of  policy,  he  exclaimed,  A  curse  on  them  !  I  ordered  them  to 
do  so.  This  was  said  with  the  design  that  the  Koraysh  spies,  who 
were  always  about  him,  might  suspect  there  was  a  collusion  between 
him  and  the  Benee  Kareezah,  and  that  they  were  laying  a  plot  to 
ensnare  the  Koraysh, 

Hy-bin-Akhtab,  after  his  success  with  the  Benee  Kareezah,  re- 
joined Abusufeean,  who,  with  the  rest  of  the  Koraysh,  were  rejoiced 
at  the  accession  of  another  ally.  A  man  by  the  name  of  Naeem-bin- 
Masood  visited  the  prophet,  and  declared  he  had  very  recently  be- 
come a  Musulman,  but  had  concealed  the  fact  from  the  Koraysh,  and 
that  he  was  now  ready  to  perform  any  service  Mohammed  should 
require,  and  if  permitted,  would  excite  dissension  between  the  Ko- 
raysh and  Benee  Kareezah.  The  prophet  accordingly  directed  him 
to  go  and  subvert  the  treaty,  which  would  be  a  greater  service  than 
he  could  render  by  remaining.  Naeem  then  asked  permission  to 
say  what  he  might  think  expedient  about  the  prophet,  which  was 
granted.  He  then  went  to  Abusufeean,  who  knew  nothing  of  his 
having  become  a  Musulman,  and  said  to  him,  You  know  my  friend- 
ship for  you,  and  how  much  I  wish  that  God  would  favor  you  with 
His  aid  against  your  enemies.  Verily,  I  have  heard  that  Moham- 
med has  formed  a  treaty  with  the  Yehoodes  that,  when  they  are 
admitted  into  your  ranks,  they  shall  unexpectedly  attack  you,  and 
thus  enable  him  to  overcome  you.  On  condition  of  this  treachery, 
he  has  promised  them  the  houses  and  lands  taken  from  the  Benee 
Nazeer  and  Benee  Keenkau.  My  advice  is  that  you  do  not  permit 
them  to  enter  your  army  until  they  have  delivered  to  you  some  of 
their  chiefs,  to  be  sent  as  hostages  to  Mekkah,  and  thus  secure  your- 
selves from  their  treachery.  Abusufeean  replied,  May  God  give 
you  favor  and  a  good  reward  for  your  counsel ! 

Naeem  now  repaired  in  all  haste  to  the  Benee  Kareezah,  who  were 
likewise  ignorant  of  his  being  a  Musulman,  and  addressing  Kab, 
observed,  You  know  my  friendship  for  you  which  induces  me  to  say 
that  I  have  heard  Abusufeean  has  declared  he  would  draw  you  out 


262  LIFE    AND    RELIGION  [CH. 

of  your  fortifications  and  impel  you  against  Mohammed,  whom  if  you 
conquer,  the  glory  would  come  to  the  Koraysh,  but  if  you  were 
defeated  they  would  suffer  no  harm.  My  counsel  is  that  you  do  not 
join  their  army  till  you  receive  ten  of  their  chiefs  to  be  kept  as 
hostages  within  your  own  walls,  which  hostages  are  to  be  detained 
until  the  Koraysh  either  conquer  Mohammed  or  restore  your  league 
with  him.  Kab  replied,  You  have  conferred  the  greatest  possible 
favor  on  us,  and  we  shall  certainly  abide  your  advice,  and  not  leave 
our  castle  till  we  get  the  hostages  into  our  hands.  By  thus  deceiv- 
ino;  both  parties,  Naeem  succeeded  in  exciting  hostility  between  the 
Koraysh  and  Benee  Kareezah. 

The  Koraysh  lay  more  than  twenty  days  before  Mohammed's  en- 
trenchments, and  then  retreated  without  making  an  attack.  There 
was  some  exchange  of  missiles,  in  the  form  of  arrows  and  stones  dis- 
charged by  the  adverse  armies,  and  an  important  duel  between  Aly 
and  a  celebrated  champion  of  the  Koraysh,  Amer-bin-Abdood,  who 
was  reckoned  equal  to  a  thousand  mounted  men,  and  had  been  sur- 
named  Faris-e-Yaleel  the  Horseman  of  Yaleel,  from  the  circumstance 
of  his  repelling  alone  a  band  of  one  thousand  robbers  at  Yaleel  on 
the  road  to  Sham.  The  robbers  attacked  his  kafilah  at  that  place, 
and  although  his  companions  fled  to  a  man,  he  routed  and  put  to 
flight  the  whole  banditti.  .  At  the  head  of  a  party  he  rode  up  to  the 
ditch,  and  passing  along  to  a  narrow  place,  they  leaped  their  horses 
over  it.  Amer  then  rode  to  and  fro,  chanting  an  ode  and  demanding 
an  antagonist,  while  all  the  army  of  islam  fled  at  his  approach  and  took 
post  behind  the  prophet.  In  this  emergency  Omar  said  to  Abdur- 
rahman-bin-Auf — Do  you  see  this  shaytan  ?  no  one  will  escape  him 
with  life.  Let  us  deliver  Mohammed  to  him  to  be  slain,  and  rejoin 
our  Koraysh  kindred.  Immediately  the  Most  High  sent  down  this 
verse  :  "  Grod  already  knoweth  those  among  you  who  hinder  others 
from  following  his  apostle,  and  who  say  unto  their  brethren,  Come 
hither  unto  us,  and  who  come  not  to  battle,  except  a  little ;  being 
covetous  towards  you  :  but  when  fear  cometh  on  them,  thou  seest 
them  look  unto  thee  for  assistance,  their  eyes  rolling  about,  like 
}he  eyes  of  him  who  fainteth  by  reason  o^the  agonies  0/ death  ;  yet 
when  their  fear  is  past,  they  inveigh  against  you  with  sharp  tongues, 
being  covetous  of  the  best  and  most  valuable  part  of  the  spoils. 
These  believe  not  sincerely;  wherefore  God  hath  rendered  their 
works  of  no  avail ;  and  this  is  easy  with  God."  * 

Meanwhile  Amer  thrust  his  spear  into  the  ground  and  rode  around 
the  arena,  chanting  an  ode  to  this  purport : — My  voice  is  gone  in 
calling  so  long  for  an  antagonist :  who  of  you  all  will  fight  with  me? 
I  stood  when  the  brave  feared  the  encounter,  and  was  always  a 
champion  in  great  battles ;  verily,  bravery  and  generosity  are  the 

♦  Surah  33  :  18,  19. 


XVI.]  OF    MOHAMMED.  263 

best  qualities  for  young  heroes.  The  prophet  now  demanded  of  his 
followers,  Who  will  go  and  repel  this  dog  ?  No  one  answered  till 
the  copamander  of  the  faithful  sprang  up  and  engaged  to  do  it. 
But,  said  Mohammed,  this  is  Amer-bin-Abdood !  And  I  am  Aly- 
bin-Abutalib  !  exclaimed  the  youthful  hero.  The  prophet  then  with 
his  own  blessed  hand  bound  a  turban  on  Xly's  head,  and  gave  him 
Zoolfakar  and  prayed  to  the  Lord  to  preserve  him  on  all  sides  from 
danger.  Aly  then  rushed  on  the  ground  like  a  ravening  lion,  chant- 
ing an  ode  to  this  purport: — Be  not  so  hasty,  for  the  acceptor  of 
your  challenge  has  come,  not  weak  to  withstand  thee,  but  true  to 
his  purpose,  and  clear-sighted  in  the  way  of  truth  which  giveth  salva- 
tion. I  hope  soon  to  raise  the  wail  of  moui'ning  for  you  by  a  cleav- 
ing stroke  whose  fame  shall  long  remain. 

Who  art  thou  ?  demanded  Amer,  that  darest  meet  my  fight  in 
this  arena?  He  replied,  I  am  Aly-bin-Abutalib,  the  cousin  and 
son-in-law  of  the  prophet  of  God.  Wallah  !  said  Amer,  your 
father  was  an  intimate  friend  of  mine,  and  I  do  not  like  to  toss  thee 
off  the  ground  with  my  spear,  and  hold  thee  up  between  heaven 
and  earth  neither  dead  nor  alive.  Aly  replied,  My  cousin,  the 
prophet,  has  assured  me  that  if  you  kill  me  I  shall  enter  paradise, 
while  you  will  be  doomed  to  hell :  and  further,  if  I  slay  you  I  shall 
still  gain  paradise,  and  hell  will  still  be  your  portion.  Amer  retorted 
sarcastically,  Will  the  advantage  in  both  cases  be  yours  ?  this  is  a 
bad  division  of  consequences  which  you  talk  of.  Be  it  so,  returned 
Klj  ;  but  I  have  heard  that,  laying  your  hand  on  the  curtains  of  the 
Kabah,  you  declared  that  whoever  should  offer  you  three  conditions 
respecting  a  combat,  you  would  accept  one  of  them.  Name  your 
conditions,  exclaimed  the  champion.  Xly  resumed,  My  first  condi- 
tion is  that  you  confess  the  unity  of  God  and  the  prophetship  of 
Mohammed  ;  or  second ,  that  you  retire  and  cause  the  Koraysh  army 
to  retreat,  for  if  Mohammed's  claims  are  true,  his  cause  is  sure, 
and  this  peaceful  act  will  enhance  your  own  dignity  ;  but  if  he  be  a 
liar  and  no  prophet,  the  wolves  and  wild  Arabs  are  enough  to  over- 
throw his  artifice.  I  reject  both  these  conditions,  replied  Amer  ; 
the  Koraysh  women  would  reproach  me  with  cowardice,  and  it  would 
be  published  in  poems  that  I  dreaded  battle  and  rendered  no  aid  to 
the  people  that  made  me  their  chief.  My  third  condition,  then, 
added  Aly,  is  that  we  fight  on  foot.  Amer  immediately  leaped  on 
the  ground,  and  hamstrung  his  horse,  observing,  I  did  not  suppose 
there  was  an  Arab  living  that  would  dare  to  offer  me  this  condition. 

The  infidel  then  aimed  a  furious  blow  at  Aly  which  cut  through 
his  shield  and  wounded  him  in  the  head.  As  stratagem  is  lawful  in 
war,  Xly  said  to  his  adversary.  As  you  esteem  yourself  the  horseman 
of  the  Arabs,  why  have  you  brought  with  you  a  second  to  combat  a 
youth  like  me  *?  The  champion  on  this  looking  behind  him,  Xly  cut 
off  both  his  legs  at  a  blow,  and  in  falling  to  the  ground  he  raised  such 


264  LIFE   AND    RELIGION  [CH. 

a  cloud  of  dust  that  the  spectators  did  not  know  which  was  slain, 
and  the  hypocrites  among  the  Musulmans  declared  that  K\j  was 
killed.  AVhen  the  dust  cleared  away,  Aly  was  seen  on  the  breast 
of  Amer,  with  his  beard  in  his  hand,  in  the  act  of  cutting  off  his  head, 
which  he  directly  brought  to  the  prophet,  blood  meanwhile  flowing 
from  the  wound  he  had  received  on  his  own  head.  Blood  likewise 
dripped  from  his  sword,  and  he  exclaimed  triumphantly,  I  am  the 
son  of  Abdulmutalib  !  death  is  better  than  flight  for  a  young  hero. 

Another  duel  ended  in  the  triumph  of  a  Musulman  named  Zobayr, 
but  Omar  engaging  a  Koraysh  champion,  called  Zarar,  treacherously 
attempted  to  despatch  his  adversary  with  an  arrow.  Zarar  reproached 
and  threatened  him,  on  which  Omar  fled,  his  antagonist  pursuing 
and  pricking  him  in  the  back  with  his  spear,  saying.  Let  this  remind 
you  that  I  spared  your  life.  Omar  did  not  forget  the  favor,  but 
when  he  became  khaleefah  gave  Zarar  a  government. 

The  compiler  adds  that  the  account  of  Aly's  practising  a  stratagem 
in  his  combat  with  Amer,  is  stated  in  no  other  tradition,  and  most  of 
the  sunnee  writers  say  nothing  of  it,  but  as  it  is  related  by  Aly-bin- 
Ibraheem  it  is  here  recorded.  One  tradition  says  that  in  challenging 
the  Musulmans,  Amer  tauntingly  said,  Where  is  your  paradise  to 
which  your  slain  go  I  On  this  combat,  Jaber,  an  Ansar,  observed, 
How  much  the  killing  of  Amer  resembles  Daood's  slaying  Jaloot !  * 
The  sunnee  writers  affirm  that  immediately  after  the  death  of  Amer, 
Abusufeetin  retreated  to  Mekkah,  but  Aly-bin-Ibraheem  and  others 
declare  that  he  remained  fifteen  days  or  more,  and  besieged  the 
Musulmans,  who  suffered  much  from  cold  and  scarcity  of  provisions, 
until  they  were  miraculously  relieved  by  the  prophet,  as  stated  in 
the  chapter  of  miracles.  At  length,  at  the  prayer  of  Mohammed, 
the  Most  High  sent  a  violent  west  wind,  which  overthrew  the  tents 
of  the  Koraysh  and  put  them  to  flight.  The  entrenchment  was 
made  in  the  month  of  Ramazan,  but  the  combats  which  ensued  were 
in  the  following  month,  Sheval.  The  length  of  the  siege  is  various- 
ly stated  at  twenty,  twenty-four,  and  twenty-seven  days:  God 
knows  best  which  is  right. 

After  the  retreat  of  the  Koraysh,  Mohammed  returned  to  Medee- 
nah,  and  his  daughter  Fatimahhad  just  brought  water  to  cleanse  hira 
from  the  dust  of  his  campaign,  when  Jibraeel,  mounted  on  a  mule, 
appeared,  wearing  a  white  turban  and  having  a  piece  of  the  satin  of 
paradise,  embroidered  with  pearl  and  rubies,  thrown  over  his  shoul- 
ders. He  too  was  covered  with  dust,  which  Mohammed  rose  and 
brushed  away,  the  angel  saying  to  him,  The  Lord  be  merciful  to 
you  !  you  have  your  armor  off  sooner  than  the  hosts  of  heaven,  who 
have  pursued  the  Koraysh  to  Roha  and  given  them  much  annoyance. 
The  Lord  now  commands  you  to  perform  evening  prayers  to-day  in 

*  Goliath. 


XIV.]  OF    MOHAMMED.  265 

no  other  place  but  by  the  Benee  Kareezali.*  I  will  myself  pre- 
cede you  and  shake  their  walls,  and  will  crush  the  enemy  like  an 
egg  dashed  to  atoms  by  a  stone.  Jibrfieel  then  went  out,  and  in 
the  form  of  a  man  called  Dahyah,  proclaimed  among  the  JMusulmans 
that  evening  prayers  must  be  performed  at  the  quarter  of  Benee  Ka- 
reezah.  The  Musulmans  hereupon  assembled,  and  led  by  Aly 
bearing  the  great  standard,  marched  to  the  attack.  On  their  ap- 
proaching the  walls,  Kab-bin-Asayd  appeared  and  reviled  the  prophet 
and  his  army.  Mohammed  replied,  Ye  brothers  of  apes  and  hogs, 
and  worshippers  of  Taghoot,t  do  you  revile  me  ?  it  is  a  bad  day 
for  any  people  when  we  besiege  them.  Kab  answered.  Verily,  0 
Aboolkasim,  you  were  never  known  as  a  re  viler.  At  this  remark, 
the  prophet  dropped  his  staff  and  cloak,  and  retreated  backwards 
several  steps,  through  excessive  shame.  As  the  groves  of  date-trees 
around  the  walls  did  not  allow  him  to  take  up  the  position  he  wished, 
he  signed  to  them  with  his  blessed  hand,  and  they  removed  to  the 
neighboring  wilderness. 

The  siege  lasted  three  days  before  the  Yehoodees  offered  to  car 
pitulate,  and  then  they  asked  to  quit  the  country  with  life  and  liber- 
ty, and  leave  him  their  property,  as  their  brethren  the  Benee  Nazeer 
had  done.  The  prophet  replied  that  they  must  make  an  uncondi- 
tional surrender  and  submit  to  any  treatment  he  might  choose  to 
order.  To  this  they  would  not  agree,  till,  reduced  to  the  greatest 
extremity,  they  at  last  made  an  absolute  surrender  after  a  siege  of 
twenty-five  days.  The  prophet  ordered  the  men,  who  were  seven 
hundred  in  number,  to  be  separated  from  their  families,  and  their 
hands  to  be  bound.  A  deputation  from  the  tribe  of  Aus  now  waited 
on  the  prophet  and  represented  that  the  Benee  Kareezah  were  their 
friends  and  allies,  and  had  aided  them  in  their  wars  against  the 
Khazrej  on  all  occasions.  They  therefore  asked  the  boon  of  having 
all  the  prisoners  delivered  over  to  them,  to  be  treated  consistently 
with  their  former  friendship  and  alhance,  enforcing  their  claim  by 
reminding  the  prophet  that  he  had  once  delivered  seven  hundred 
men  in  coats  of  mail,  and  three  hundred  without  arms,  to  Abdullah- 
bin- Aby,  the  Khazrej  chief,  and  protesting  that  they  were  not  inferior 
to  him. 

After  they  had  pressed  him  long,  he  replied.  Will  you  be  satisfied 
that  I  make  one  of  your  own  tribe  arbiter  in  the  case,  and  abide  by 
his  decision?  They  answered  in  the  afiirmative  and  asked  who 
should  be  arbiter.  He  named  Sad-bin-INIaaz,  and  all  were  satisfied 
with  the  nomination.  Sad,  who  had  been  severely  wounded  at 
Khandak,  was  brought  on  a  litter,  and  the  tribe  of  Aus  crowded 
around  him  and  begged  him  to  decide  in  their  favor.  In  expectar 
tion  of  speedy  death  he  replied,  This  is  not  an  hour  for  me  to  fear 

»  Note  118.  t  Note  119. 


266  LIFE  AND   RELIGION  [CH- 

reproaches;  on  whicli  the  Aus  cried  out,  Verily  our  allies  of 
Kareezah  are  doomed !  The  women  and  children  of  the  captive 
Yehoodees  besought  him  in  the  humblest  manner  to  decide  favorably 
for  them,  to  which  he  replied.  Are  you  satisfied  that  I  should  give 
judgment  concerning  yon  'I  They  answered  in  the  affirmative,  and 
he  then  went  to  the  prophet  and  said,  How  do  you  command  me  to 
decide  ?  According  to  your  own  judgment,  said  Mohammed.  Sad 
rejoined,  I  decide  then,  0  prophet  of  God,  that  the  men  be  slain, 
the  women  and  children  held  as  slaves,  and  their  property  be  divided 
among  the  Muhrijerees  and  Ansarees.  Mohammed  rose  and  said, 
You  have  judged  as  God  above  the  seventh  heaven  has  decreed. 
The  wound  of  Sad,  which  had  been  miraculously  stanched  at  the 
prayer  of  the  prophet,  till  he  should  see  the  fall  of  the  Benee  Karee- 
zah, now  opened  afresh  and  bled  till  his  pure  soul  joined  the  spirits 
of  the  prophets  and  their  successors,  and  of  the  martyrs. 

Mohammed  ordered  the  captives  to  be  brought  into  Medeenah  and 
closely  confined.  He  then  had  a  pit  dug,  and  brought  out  the  pris- 
oners one  by  one,  and  beheaded  them,  and  cast  them  into  the  pit. 
Hy-bin-Akhtab,  who,  after  the  retreat  of  the  Koraysh,  had  resolved 
to  share  the  fortunes  of  the  Benee  Kareezah,  and  was  taken  prisoner 
with  them,  said  to  their  chief,  Kab-bin-Asayd,  What  do  you  think 
they  do  with  the  men  they  are  taking  away  ?  Why,  are  you  so  dull  ? 
answered  Kab ;  do  you  not  know  they  put  every  man  to  death 
that  they  lead  out  from  us  ?  but  be  patient  and  firm  in  your  faith. 
At  length  Kab,  who  was  a  fine-looking  man,  was  led  out  with  his 
hands  bound  behind  his  back.  Mohammed  asked  him  if  he  did  not 
now  find  the  truth  of  what  a  certain  learned  Yehoodee  had  declared 
respecting  his  prophetship.  Kab  admited  it  was  so,  and  added  that 
were  it  not  the  Yehoodees  would  reproach  him  for  turning  through 
fear  of  death,  he  would  acknowledge  Mohammed  a  prophet  and  be- 
come a  Musulman  ;  but,  said  he,  I  have  lived  in  the  Yehoodee  reli- 
gion, and  I  will  die  in  it.     He  was  then  beheaded. 

When  Hy-bin-Akhtab  was  brought  out,  Mohammed  said  to  him, 
Thou  corrupt  wretch  !  have  you  not  sufficiently  felt  the  divine  power 
subduing  your  own  ?  He  replied,  I  will  not  reproach  myself  for 
being  your  enemy.  I  have  tried  every  means  in  my  power  ^o  over- 
throw you,  but  he  whom  God  does  not  aid  is  defeated.  As  K.\j  was 
about  to  strike  off  his  head  he  exclaimed,  A  noble  falls  by  the  hand 
of  a  noble.  Some  say  Xly  executed  all  the  prisoners,^  addressing  him- 
self to  the  task  morning  and  evening,  and  finishing  it  in  three  days ; 
others  maintain  that  he  only  beheaded  ten,  and  the  rest  fell  by  other 
hands.  Boys  not  fully  arrived  at  puberty  were  spared.  Of  the 
women,  Mohammed  selected  for  himself,  Marah  the  daughter  of 
Hanakah ;  some  say  the  woman's  name  was  Keehanah. 

The  prophet  and  his  companions  went  to  attend  the  funeral  of 
Sad.     After  he  was  bathed,  sprinkled  with  aromatics,  and  shrouded, 


XIV. 1  OF   MOHAMMED.  267 

Mohammed  followed  the  bier,  as  chief  mourner,  barefoot  and  with- 
out his  cloak,  like  one  in  great  affliction,  and  alternately  bearing  on 
the  right  and  left  side  of  the  bier.  On  arriving  at  the  grave  the 
prophet  entered  it  himself,  and  with  his  own  blessed  hand  depos- 
ited the  body,  which  he  enclosed  with  brick  and  covered  over  with 
stones,  earth,  and  clay,  after  which  the  grave  was  filled  with  earth ; 
Mohammed  remarking,  I  know  his  body  will  corrupt  and  decay,  but 
God  loves  the  servant  that  does  his  work  well.  The  mother  of  the 
deceased  now  called  from  the  margin  of  the  grave,  0  Sad,  happy  to 
thee  be  paradise  !  Be  silent,  said  the  prophet,  and  impute  nothing 
unjust  to  the  Lord  :  verily  Sad  is  wrung  by  the  grave  in  conse- 
quence of  your  impatience.  On  returning  from  the  funeral  the 
people  inquired  why  he  did  so  much  more  for  Sad  than  he  had  ever 
done  at  the  burial  of  any  other.  He  replied,  I  walked  barefoot  and 
without  a  cloak  because  I  saw  angels  doing  the  same;  and  I  alter- 
nated from  the  right  to  the  left  side  of  the  bier  in  order  to  bear  it  at 
the  same  place  with  Jibraeel ;  and  as  for  the  writhing,  that  came  on 
the  deceased  because  his  family  were  angry  at  his  death.  The  prophet 
declared  there  were  seventy  thousand  angels  at  Sad's  funeral. 


CHAPTER  XV. 

Conquest  of  the  Benee  Mustalak :  Truce  with  the  Koraysh  :    Conquest 
of  Khyher. 

In  the  fifth  or  sixth  year  of  the  Hijret,  the  Benee  Mustalak, 
whose  station  was  at  a  well  called  Mareeseea,  assembled  under  their 
chief,  Haris-bin-Zarar,  to  march  against  the  prophet.  He  advanced 
to  meet  them,  and  after  some  skirmishing  between  the  archers,  the 
Musulmans  charged  and  killed  ten  of  the  enemy,  who  were  com- 
pletely routed.  The  fruits  of  this  victory  were  two  hundred  fami- 
lies taken  prisoners,  together  with  two  thousand  camels  and  five 
thousand  sheep,  all  of  which  plunder  Mohammed  divided  among  his 
followers  after  taking  a  fifth  to  himself.  Aly  brought  him  Javee- 
reeah,  the  daughter  of  the  chief,  Haris,  and  he  retained  her.  After 
her  father  became  a  Musulman,  he  waited  on  the  prophet  and  repre- 
sented that  as  his  daughter  was  of  noble  birth  it  was  not  proper  she 
should  be  held  in  the  capacity  of  a  slave.  Mohammed  replied.  Go 
and  tell  her  she  may  do  as  she  pleases,  which  permission  was  ap- 
plauded by  Haris.  But  when  he  urged  his  daughter  not  to  disgrace 
her  kindred  by  remaining  in  a  servile  condition,  she  replied  that 
she  had  chosen  God  and  his  prophet  for  her  portion.  Her  father  re- 
proached her,  but  she  remained  firm  to  her  purpose.  The  prophet 
afterwards  manumitted  and  married  her.  During  this  expedition 
Aly  drove  a  clan  of  Jins,  like  Zinkees,*  from  a  certain  wady  where 
they  had  taken  up  their  abode. 

Abdullah-bin- Aby  having  spoken  ill  of  Mohammed  and  his  com- 
panions, he  was  very  angry,  mounted  his  camel  in  the  heat  of  the 
day,  and,  followed  by  his  army,  marched  till  the  next  morning,  haltr 
ing  only  for  prayers.  Abdullah  declared  he  did  not  say  what  had 
been  alleged,  but  on  the  next  march  Mohammed  received  the  surah 
entitled  Hypocrites, f  convicting  Abdullah.  This  divine  communi- 
cation made  the  prophet  so  heavy  that  his  camel  was  near  lying 
down  under  him.  His  object  in  this  extraordinary  march  was  to 
prevent  discussion  and  strife  among  the  people.  About  this  time  he 
declared  that  a  great  hypocrite  had  died  at  Medeenah.  His  camel 
being  lost,  the  hypocrites  scofRngly  said,  He  pretends  to  describe 
absent  matters,  but  does  not  know  where  to  find  his  own  camel. 

*  Negroes.  f  Surah  63. 


CH.  XV.]  LIFE   AND   RELIGION,    ETC.  269 

Jibraeel  hereupon  appeared  and  informed  him  that  her  bridle  had 
caught  by  a  certain  tree  to  which  she  had  wandered.  On  arrivino-  at 
Medeenah,  AbduUah-bin-Aby  was  prohibited  by  his  own  son  from 
entering,  till  at  last  Mohammed  gave  him  permission.  A  few  days 
afterwards  he  fell  sick,  died,  and  went  to  hell.  For  the  sake 
af  Abdullah's  son,  Mohammed  attended  the  funeral,  for  which  he 
was  reproached  by  Omar,  who  said.  Why  did  you  go  to  the  burial 
of  that  hypocrite,  since  God  has  prohibited  you  from  attending  on 
such  occasions  ?  Woe  to  you  !  retorted  the  prophet ;  do  you  know 
what  prayers  I  said  over  him  ?  I  prayed,  0  Lord,  fill  his  stomach 
with  fire,  and  his  grave  with  fire,  and  bring  him  to  the  fire  of  hell. 
This  Mohammed  was  obliged  to  disclose  in  self  defence,  Omar 
wrangled  with  him  to  such  a  degree. 

It  is  related  that  in  every  military  expedition  the  prophet  made,  he 
Belected  by  lot  one  of  his  wives  to  accompany  him.  When  he  march- 
ed against  the  Benee  Mustalak,  the  lot  fell  on  Auyeshah,  who  conse- 
quently went  with  him.  At  a  certain  menzil,  while  the  camels  were 
loading  for  the  march,  she  stepped  aside,  and  on  returning  drew  her 
hand  across  her  bosom,  and  perceived  that  her  necklace  of  Yemen 
onyx  was  gone,  the  string  having  broken.  She  went  back  to  hunt 
for  her  necklace,  and  the  army  marched,  it  being  supposed  by  those 
concerned,  that  she  was  seated  safely  in  the  litter,  which  was  carried 
off  as  usual  on  her  camel.  Finding  all  were  gone,  she  sat  down 
on  the  camp-gi-ound,  presuming  she  should  soon  be  sent  for,  and 
fell  asleep.  About  the  time  she  awoke,  Safvan-bin-Matal  arrived  at 
the  spot,  and  recognizing  the  prophet's  wife,  caused  his  camel  to  lie 
down,  and  turned  aside  till  Auyeshah  had  mounted.  He  then  led  his 
camel  till  he  overtook  Mohammed's  army,  that  had  halted  for  mid-day 
repose.  This  accident  gave  occasion  for  slanderous  reports.  On 
returning  to  Medeenah  Auyeshah  fell  sick,  and  meanwhile  found  the 
rophet  very  cool  towards  her.  On  recovering  her  health,  she  went, 
y  permission,  to  visit  her  father  and  mother,  the  latter  of  whom  in- 
formed her  what  ill  surmises  were  afloat.  She  then  understood  the 
cause  of  Mohammed's  coolness,  and  returning  home  wept  the  whole 
night. 
^  The  injurious  reports  led  the  prophet  at  length  to  send  for  Asamah- 
bin-Zayd  and  the  commander  of  the  faithful,  in  order  to  consult  them 
about  divorcing  Auyeshah.  Asamah,  who  understood  Mohammed's 
affection  for  her  on  account  of  her  youth  and  beauty,  recommended 
him  to  keep  her,  as  there  was  no  evidence  that  she  had  behaved  im- 
properly. But  Aly  remarked,  God  is  not  rigid  with  you  in  such 
matters.  Women  are  plenty  ;  if  you  are  offended  with  Auyeshah, 
divorce  her  and  take  another ;  or  if  you  prefer,  make  an  investigation 
in  the  case  by  demanding  the  testimony  of  her  maid-servant.  The 
maid  was  accordingly  called  and  testified  to  Auyeshah's  perfect  inno- 
cence.    At  the  same  time,  the  Most  High  sent  this  communication 


I 


270  LIFE   AND   RELIGION  [CH. 

repelling  the  breatb  of  slander:  ''As  to  the  party  among  you  who 
have  published  the  falsehood  concerning  AuyesJiah,  think  it  not  to 
be  an  evil  unto  you  :  on  the  contrary,  it  is  better  for  you.  Every 
man  of  them  shall  he  punished  according  to  the  injustice  of  which 
he  hath  been  guilty  ;  and  he  among  them  who  hath  undertaken  to 
aggravate  the  same,  shall  suffer  a  grievous  punishment.  Did  not  the 
faithful  men,  and  the  faithful  women,  when  ye  heard  this,  judge  in 
their  own  minds  for  the  best,  and  say.  This  is  a  manifest  falsehood  'i 
Have  they  produced  four  witnesses  thereof?  wherefore  since  they 
have  not  produced  the  witnesses,  they  are  surely  liars  in  the  sight  of 
God."*  This  passage  of  the  Koran  is  however  differently  applied  by 
the  sheeahs  and  sunnees,  the  latter  maintaining  that  it  is  a  vindicar 
tion  of  Auyeshah  in  the  above  case,  but  the  former  insisting  that  it 
convicts  her  of  lying  and  slander  in  the  instance  of  Mareeah,  the 
Kibtee,  and  mother  of  the  prophet's  son  Ibraheem. 

In  the  expedition  of  Badr-e-Saghra,  or  the  little  Badr,  the  prophet 
fell  in  with  the  clans  of  Ashja,  and  Benee  Zumrah  made  peace  with 
them,  and  although  they  came  to  entreat  it,  he  sent  them  ten  kharwars, 
or  loads  of  dates,  saying  it  was  proper  to  forward  a  present  before  pro- 
posing business.  In  this  yeai*,  the  fifth  of  the  Hijret,  the  prophet 
married  Zaynab  the  daughter  of  Hajish,  and  previously  the  wife  of 
Zayd,  who  divorced  her  as  a  favor  to  Mohammed.  It  is  said  that  the 
pilgrimage  to  Mekkah  was  made  obligatory  in  this  year.  The  sixth 
year  was  distinguished  by  several  plundering  excursions,  in  some  of 
which  much  booty  was  taken. 

The  expedition  entitled  Hudaybeeah  was  made  in  the  sixth  year 
of  the  Hijret,  although  some  declare  it  occurred  in  the  preceding 
year.  Mohammed  having  been  admonished  by  a  dream  to  perform 
a  pilgrimage  to  Mekkah,  he  advanced  with  his  companions  to  Huday- 
beeah, which  is  near  the  sacred  city.  Here  the  Koraysh  met  him, 
having  sworn  by  Ltit  and  Uzzy  not  to  let  him  enter  Mekkah  while  they 
had  power  to  turn  their  eyes.  He  sent  a  message  to  them,  saying 
he  had  not  come  for  war,  but  to  perform  the  pilgrimage  and  offer 
sacrifices,  the  flesh  of  which  they  might  enjoy.  At  last  the  Koraysh 
agreed  to  vacate  the  Kabah  three  days  in  the  following  year,  when 
Mohammed  and  his  Musulmans  might  perform  the  rites  of  pilgrim- 
age unmolested,  but  would  by  no  means  permit  him  to  enter  Mek- 
kah at  the  present  time,  as  they  would  consequently  be  disgraced  in 
the  estimation  of  the  Arab  tribes.  Most  of  the  companions  disliked 
this  treaty,  particularly  Omar,  who  said  to  the  prophet,  Did  you  not 
assure  us  we  should  enter  the  sacred  mesjid,  and  with  others  shave 
our  heads?  He  replied,  I  did  not  say  it  would  be  this  year.  I  de- 
clared that  God  had  promised  me  the  conquest  of  Mekkah  and  free- 
dom to  perform  the  rites  of  pilgrimage. 

•  Siirah  24  :  11-13. 


XV.]  OP   MOHAMMED. 


271 


As  the  hypocrites  clamored  about  the  treaty,  he  said  to  them,  If 
you  are  dissatisfied  with  it,  then  try  your  fortune  by  engaging  the 
Koraysh.  Accordingly  they  made  an  attack,  but  were  quickly  rout- 
ed and  put  to  flight,  at  which  the  prophet  smiled  and  ordered  Aly  to 
advance  against  the  Koraysh,  on  which  they  retired,  but  demanded 
if  Mohammed  was  ashamed  of  the  treaty.  Aly  said  he  was  not, 
but  still  adhered  to  it.  The  unfortunate  party  that  had  attacked 
the  Koraysh  came  and  offered  many  excuses  to  the  prophet,  but  he 
chided  them  sharply  for  their  desertion  and  disobedience  in  many 
places.  They  acknowledged  their  own  disgrace,  and  added,  God 
and  the  prophet  know  best  what  should  be  done. 

Hefes  and  Suhayl  on  the  part  of  the  Koraysh  having  reported 
that  Mohammed  agreed  to  a  truce  with  them  on  condition  that  Mu&- 
ulmans  might  profess  islam  at  Mekkah  free  from  molestation,  the 
envoys  were  sent  back  to  conclude  the  treaty.  I^Iohammed  called 
Aly  and  ordered  him  to  write  the  articles.  He  accordingly  began 
by  writing,  Bismillah-ur-rahman-urraheem  :*  when  Suhayl  taunting- 
ly observed.  We  know  no  Rahman,  except  a  fellow  of  that  name 
belono-ing  to  the  Yemen.  Write  as  our  ancestors  did,  Bismeka  Al- 
lahhuma.f  Do  so,  rejoined  Mohammed,  for  that  form  likewise  con- 
tains the  divine  name.  K\y  then  proceeded :  This  is  the  decree 
and  treaty  of  peace  concluded  between  Mohammed,  the  apostle  of 
God,  and  the  chiefs  of  the  Koraysh.  Suhayl  again  interrupted,  say- 
ing. If  we  had  acknowledged  you  to  be  a  prophet,  we  had  not  then 
waged  war  against  you.  Write  Mohammed-bin- Abdullah ;  do  yon 
blush  at  your  own  extraction,  that  you  assume  such  a  style  ?  Moham- 
med replied,  I  am  the  prophet  of  God,  although  you  deny  it :  then 
addressing  Aly  he  said.  Obliterate  that  expression,  and  substitute 
Mohammed-bin- Abdullah.  Aly  replied,  I  will  never  destroy  your  title 
as  prophet.  He  therefore  did  it  himself  with  his  own  blessed  hand. 
The  commander  of  the  faithful  then  wrote.  This  is  the  treaty  by 
which  Mohammed-bin- Abdullah  and  the  chiefs  of  the  Koraysh  make 
peace  and  establish  a  truce  for  ten  years,  during  which  period  there 
shall  be  no  war  between  the  contracting  parties,  but  they  shall  let 
each  other  alone,  shall  not  plunder  each  other,  nor  practise  fraud 
against  each  other,  but  shall  lock  up  enmity  and  strife  in  a  box  not 
to  be  opened  :  on  condition  that  all  who  please  may  enter  into 
alliance  with  Mohammed  and  enjoy  his  protection,  and  all  who  please 
may  form  alhances  with  the  Koraysh  and  enjoy  their  protection ; 
with  this  proviso,  that  whoever  without  permission  from  his  chief  may 
resort  to  Mohammed,  shall  be  delivered  up,  but  if  any  of  his  party 
desert  him  they  shall  not  be  restored.  Moreover  it  is  stipulated  that 
islam  may  be  professed  at  Mekkah,  and  no  one  shall  be  disgraced, 
annoyed,  or  persecuted  on  account  of  his  religion.     Furthermore, 

*  See  Note  120.  t  In  thy  name,  our  God. 


272  LIFE   AND   RELIGION  [CH. 

Mohammed  and  his  companions  shall  return  this  year,  yet  may  come 
the  next  year  and  remain  three  days  at  Mekkah,  but  shall  not  enter 
the  city  armed,  except  with  such  weapons  as  travellers  require,  and 
swords  shall  not  be  drawn  during  their  stay.  This  treaty  was  wit- 
nessed by  iVly-bin-Abutalib  and  the  Muliujerees  and  Ansarees. 

The  prophet  afterwards  said  to  Xly,  You  refused  to  expunge  my 
name,  but  verily,  you  will  be  obliged  yourself  to  yield  in  a  similar 
instance  to  their  children ;  which  came  to  pass  when  Sly  concluded 
a  treaty  with  Maveeah  at  Sufayn,  where  his  title  of  commander  of 
the  faithful  was  denied  him.  Two  copies  of  the  treaty  with  the 
Koraysh  were  written,  one  of  which  was  kept  by  each  of  the  con- 
tracting parties.  After  this  truce  the  tribe  of  Khazauh  formed  a 
league  with  Mohammed,  and  the  Benee  Bekr  with  the  Koraysh. 

Mohammed  now  ordered  his  companions  to  slaughter  their  sacri- 
fices, and  shave  their  heads,  but  they  refused,  saying,  How  can  we 
do  so,  inasmuch  as  we  have  not  performed  the  circuits  round  the 
Kabah,  nor  run  the  courses  between  Sefa  and  Mervah  ?  The  prophet 
was  sad  at  this  refusal  and  mentioned  the  matter  to  his  wife  Umm- 
salmah.  That  mother  of  believers  advised  him  to  sacrifice  his  own 
camels  and  shave  his  own  head,  assuring  him  that  the  Musulmans 
would  follow  his  example.  The  sacrifices  were  then  offered,  al- 
though with  doubts  and  heavy  hearts.  The  prophet  then  exclaimed, 
God  be  merciful  to  those  that  shave  their  heads.  Some  who  had  not 
brought  camels  to  sacrifice,  besought  him  to  implore  mercy  for  the 
faulty,  which  he  did,  saying,  God  be  merciful  to  those  that  shave  their 
heads,  and  to  those  that  err.  When  the  ceremonies  were  concluded 
the  prophet  and  his  people  started  for  Medeenah.  At  Tanaeem 
where  Mohammed  encamped  under  a  tree,  those  that  had  opposed 
his  truce  with  the  Koraysh,  came  humbly  to  confess  their  faults,  and 
begged  the  prophet  to  implore  forgiveness  for  them.  Aly-bin-Ibra- 
heem  relates  that  the  truce  was  more  advantageous  to  Mohammed 
than  a  victory  over  the  idolaters  would  have  been.  Some  time  after 
this,  a  man  slew  some  merchants,  and  brought  the  plunder  to  Mo- 
hammed, professing  to  embrace  islam.  He  accepted  his  confession 
of  faith,  but  refused  the  plunder  because  it  had  been  taken  by 
Btratagem. 

Islam  now  began  to  flourish  at  Mekkah.  Among  other  converts, 
Abujundul,  the  son  of  Suhayl-bin-Amer,  became  a  Musulman,  and 
being  ill  treated  by  his  father,  when  the  truce  was  negotiating  at 
Hudaybeeah,  he  broke  from  his  confinement,  and  with  his  chains  on 
him  rushed  and  threw  himself  among  the  Musulmans,  claiming  their 
protection,  which  they  were  forward  enough  to  offer ;  but  Mohammed, 
as  it  was  being  stipulated  in  the  treaty,  surrendered  him  to  his 
father,  saying,  If  he  be  a  true  Musulman  God  will  deliver  him. 
Two  men  being  sent  after  a  fugitive  Musulman  to  Medeenah,  the 
prophet  surrendered  him  to  them.     The  men  on  their  return  stopped 


XV.]  OP   MOHAMMED.  273 

with  their  prisoner  two  farsakbs  from  Medeenah.  He  observed  to 
one  of  his  keepers,  That  is  a  very  fine  sword  of  yours.  Yes,  said  the 
man,  and  it  has  several  times  been  well  proved.  Let  me  examine  it, 
said  the  captive.  The  man  (giving  it  to  him,  he  instantly  struck  off  its 
owner's  head,  and  assaulted  the  other  man,  who  fled  for  his  life  to 
Medeenah,  and  entering  the  mesjid,  had  hardly  told  what  had  hap- 
pened when  the  crafty  Musulman  came  up  in  pursuit.  This  is  a 
fine  occurrence  to  kindle  war,  said  Mohammed,  in  case  we  should 
now  protect  the  man.  Accordingly  he  said  to  him.  Take  the  clothes, 
arms,  and  horse  of  the  man  you  have  slain,  and  go  where  you  please. 
Five  other  fugitive  Musulmans  joined  him,  and  they  went  to  the  sea- 
coast  between  Ays  and  Zselmervah,  in  the  land  of  Jaheenah,  and  be- 
took themselves  to  plundering  the  kfifilahs  of  the  Koraysh.  This 
party  was  joined  by  Abujundul  and  seventy  Musulmans  that  fled 
with  him  from  Mekkah,  and  the  band  continued  to  receive  reinforce- 
ments till  they  numbered  three  hundred  strong.  Every  Koraysh 
kafllah  they  met,  they  plundered,  killing  all  the  men.  The  Ko- 
raysh now  sent  Abusufeean  to  beseech  Mohammed  to  call  in  the 
band  of  robbers,  offering  to  give  up  the  stipulated  condition  of 
his  surrendering  fugitives.  It  does  not  appear,  however,  that 
Abusufeean  succeeded  in  his  mission,  and  tlie  band  continued  their 
depredations. 

An  incident  that  occurred  when  the  truce  was  concluded  should 
not  be  passed  in  silence.  Directly  after  the  instrument  was 
sealed  a  woman  fled  to  Mohammed  professing  islam,  and  when  she 
was  demanded  by  her  husband,  Mohammed  declared  that  the  stipu- 
lation in  the  treaty  related  only  to  men,  and  that  women  who  were 
true  believers  might  remain  under  the  protection  of  the  Musulmans, 
provided  the  dower  they  had  received  was  repaid  to  their  infidel  hus- 
bands. At  Hudaybeeah,  Mohammed  was  attended  by  fourteen 
hundred  of  his  followers,  and  as  they  remained  more  than  ten  days, 
they  suffered  much  for  want  of  provisions  till  they  were  miraculously 
supplied  by  the  prophet. 

Twenty  days  after  the  prophet's  return  from  Hudaybeeah  he 
marched  against  Khyber,*  a  strong  and  celebrated  Yehoodee  town. 
On  approaching  it  he  ordered  a  halt  and  offered  the  following  prayer  : 
0  Lord,  thou  supporter  of  the  seven  heavens  and  all  they  over- 
shadow, and  who  supportest  the  seven  earths,  and  the  demons,  and 
everything  that  casts  a  shade,  we  entreat  thee  to  deliver  us  this 
town  and  its  people,  and  shield  us  from  all  harm  it  may  oflTer  us. 
He  then  ordered  his  men  to  advance  in  the  name  of  God  the  com- 
passionate, the  merciful,  and  invest  the  town.  The  siege  lasted 
more  than  twenty  days.  In  this  period  Aly  suflfered  a  violent 
attack  of  ophthalmia,  which  for  the  time  deprived  him  of  sight.     The 

*  Note  118. 
19 


274  LIFE   AND   RELIGION  [CH. 

Yehoodees  defended  themselves  with  vigor,  being  protected  by 
walls  and  a  dry  ditch.  One  day  they  threw  open  a  gate,  and  a  dis- 
tinguished champion,  named  Marhab,  at  the  head  of  a  heavy  column 
made  a  furious  sortie  on  the  Musulmans.  Mohammed  sent  a  de- 
tachment of  Muhrijerees  and  Ansarees  under  Abubekr  to  attack  the 
Yehoodees,  but  the  Musulmans  were  repulsed.  The  next  day 
another  sortie  was  made,  and  Omar  was  defeated  in  an  attempt  to 
drive  back  the  enemy. 

Mohammed  now  said.  To-morrow  I  will  give  the  banner  to  one 
who  loves  God  and  the  prophet,  and  whom  they  love.  He  will  not 
flee  nor  return  till  God  by  him  conquers  the  foe.  This  declaration 
led  every  Musulman  to  hope  that  he  should  be  honored  with  the  com- 
mand the  next  day.  However,  when  they  waited  on  the  prophet  the 
next  morning,  he  inquired  where  Aly  was.  They  replied  that  he 
could  not  attend  because  he  was  suffering  so  severely  from  ophthalmia. 
Mohammed  ordered  him  to  be  brought,  and  when  he  was  led  to  the 
place  he  said,  0  prophet  of  God,  my  eyes  are  so  inflamed  that  I 
cannot  see,  and  the  pain  in  my  head  is  extreme.  Mohammed 
caused  him  to  lie  down  and  put  his  head  in  his  lap,  when  he  rubbed 
saliva  from  his  blessed  mouth  on  Aly's  eyes  and  head,  saying,  0 
Lord,  protect  him  from  the  harm  of  heat  and  cold.  Aly  was  then 
instantly  cured,  and  Mohammed  gave  him  the  white  standard,  assur- 
ing him,  Jibraecl  attends  you  on  your  right,  Meekaeel  on  your  left, 
Azraeel  in  your  front,  and  Israfeel  in  your  rear.  Victory  advances 
before  you,  and  fear  already  fills  the  hearts  of  your  enemies,  whose 
own  books  forewarn  them  that  their  destroyer  will  be  Ilyas,  and 
when  you  announce  yourself  Aly,  they  will  be  over  come,  inshallah  ! 
Advance  deliberately,  and,  before  joining  battle,  summon  them  to 
embrace  islam.  Verily  if  God  should  give  religious  guidance  to  a 
single  individual  of  them  through  your  instrumentality,  it  will  be  a 
more  glorious  conquest  than  if  you  should  capture  all  the  red  camels 
of  Muhemah. 

Aly  at  the  head  of  the  Musulmans  then  made  an  attack  on  the 
town,  which  Marhab  came  out  to  defend.  He  wore  a  coat  of  mail, 
and  a  helmet  upon  which  was  a  large  stone  ring.  The  two  cham- 
pions, each  chanting  a  boastful  ode,  engaged  furiously,  their  first 
blows  being  mutually  parried.  Aly's  second  blow  cleft  the  stone 
ring,  helmet,  and  head  of  his  adversary,  who  reeled  and  fell  from 
his  horse.  The  Yehoodees  immediately  sought  shelter  behind  their 
walls,  barring  after  them  their  gate,  which  was  so  massive  as  to 
require  twenty  men,  or,  according  to  another  tradition,  forty  men 
to  open  and  shut  it.  Aided  by  divine  power,  Xly  seized  the  outer 
ring  of  the  gate,  and  shook  it  so  violently  that  the  whole  fortress 
trembled.  The  gate  broke  away,  and  Aly,  using  it  as  a  shield,  rushed 
into  the  town,  which  he  soon  overcame.     He  then  hurled  the  gate 


XV.]  OP    MOHAMMED.  275 

forty  cubits  distance,  which  seventy  men,  to  satisfy  their  curiosity, 
tried  in  vain  to  lift. 

Some  say  the  conquest  of  Khyber  was  in  the  month  of  Zeelhejuh, 
the  sixth  year  of  the  Hijret;  others  maintain  that  it  was  in  the  be- 
ginning of  the  seventh  year.  There  were  fourteen  thousand  Yehoo- 
dees  in  Khyber  when  it  was  taken.  Among  the  captives  was  Safee- 
ah,  the  daughter  of  Hy,  whom  K\y  sent  by  Bilal  to  Mohammed. 
Bilal  led  her  past  her  slaughtered  kindred,  which  awful  sight  so  over- 
powered her  as  almost  to  deprive  her  of  life.  Mohammed  reproached 
him,  saying,  Perhaps  mercy  is  quite  eradicated  from  your  heart, 
that  you  drag  a  woman  by  her  slain  relatives  !  The  prophet  emanci- 
pated and  married  Safeeah.  A  few  days  before,  she  had  been 
married  to  a  Yehoodee,  named  Kenamah,  and  subsequently  dreamed 
that  the  moon  fell  into  her  lap.  On  relating  this  dream  to  her  hus- 
band he  struck  her  a  severe  blow  on  the  face,  saying,  Do  you  want 
Mohammed  king  of  Hijaz  !*  The  prophet  noticed  the  mark  on  her 
face  and  inquired  the  cause  of  it,  when  she  told  him  the  above  story. 
Some  say,  however,  that  the  mark  was  caused  by  her  falling  froiU: 
her  seat  when  K]y  shook  the  castle.     Safeeah  was  a  perfect  beauty. 

After  Sly  had  cloven  the  Yehoodee  champion,  Jibraeel  appealed 
before  Mohammed  in  great  amazement.  The  prophet  inquired  the 
cause.  He  replied.  The  angels  of  heaven  shout.  There  is  no  hero 
but  K\y,  and  no  sword  but  Zoolfakar  ;  but  my  wonder  is  this  : — I 
was  once  ordered  to  destroy  the  people  of  Loot,t  and  took  up  seven 
of  their  cities  from  the  foundation  in  the  seventh  earth,  and  carried 
them  on  a  single  feather  of  one  of  my  wings,  so  high  that  the  in- 
habitants of  heaven  heard  their  cocks  crov/ing.  I  held  them  there 
till  morning,  awaiting  the  next  order  of  the  Most  High,  and  the 
weight  of  the  seven  cities  was  not  even  perceptible  by  me.  But 
to-day,  when  Sly  shouted  Allah  akbar  !  and  gave  Marhab  that 
Hashim-like  blow,  I  was  commanded  of  God  to  sustain  the  excess  of 
it,  lest  it  should  cleave  in  twain  the  earth,  the  ox,  and  the  fish.  The 
blow  fell  vastly  heavier  on  my  wing  than  the  weight  of  the  seven 
cities,  notwithstanding  Meekaeel  and  Israfeel  both  caught  Aly's  arm 
in  the  air  to  check  its  force. 

While  at  Khyber,  the  people  of  two  neighboring  places,  one  of 
which  was  called  Fadak,  submitted  to  Mohammed  and  surrendered 
to  him  all  their  property  except  their  wearing  apparel.  The  captives 
of  Khyber  represented  to  the  prophet  that  they  understood  the  cultiva- 
tion of  their  fields  better  than  any  other  people,  and  begged  to  remain, 
promising  to  give  half  the  produce  of  their  lands  to  Mohammed. 
He  granted  their  petition,  with  the  proviso  that  he  should  dispossess 
them  whenever  he  thought  proper.  The  same  terms  were  bestow- 
ed on  the  people  of  Fadak. 

*  The  region  including  Mekkah  and  Medeenah.  t  I'O** 


276  LIFE   AND   RELIGION,    ETC.  [CH.    XV. 

Some  say  ttat  the  citadel  of  Khyber  was  taken  by  Mohammed's 
signing  to  the  walls  with  his  blessed  hand,  when  they  instantly  sunk 
till  the  top  was  level  with  the  earth,  and  the  Musulmans  marched 
over  and  took  the  place. 

Soon  after  the  conquest  of  Khyber,  when  the  prophet  was  quietly 
seated  in  the  enjoyment  of  victory,  Zaynab,  a  niece  of  Marhah  the 
champion,  brought  a  roasted  shoulder  of  mutton  powerfully  imbued 
with  poison  to  Mohammed,  as  a  friendly  offering.  The  prophed  ate 
a  morsel  of  it,  and  Besher-bin-Burau  did  the  same.  Mohammed 
withdrew  his  hand,  saying,  Touch  it  not,  for  the  shoulder  tells  me  it 
has  been  imbued  whh  poison.  The  woman  being  summoned, 
acknowledged  the  fact,  but  excused  herself  by  saying  that  she  con- 
cluded if  Mohammed  were  a  prophet  he  would  know  the  mutton 
was  poisoned,  but  if  he  were  only  a  king  they  should  get  rid  of  him 
in  that  way.  Such  was  the  benevolence  of  the  prophet  that  he  for- 
gave her,  although  Besher  presently  died  of  the  poison.  When  Mo- 
hammed was  suffering  his  last  sickness,  the  mother  of  Besher  visited 
him,  when  he  said  to  her,  I  feel  every  year  more  and  more  the 
effects  of  the  morsel  I  ate  with  your  son  at  Khyber.  And  at  length 
the  prophet  died  a  martyr  by  that  poison. 

Jafer,  the  brother  of  Xly,  who  had  been  sent  to  Nejashy,  king  of 
Habeshah,  returned  to  Mohammed  on  the  day  Khyber  was  taken. 
He  advanced  twelve  paces  to  meet  Jafer,  embraced  him,  wept  and 
kissed  him,  and  said  he  knew  not  at  which  he  ought  most  to  rejoice, 
the  fall  of  Khyber  or  the  coming  of  Jafer.  He  then  taught  him  a 
prayer  entitled  the  prayer  of  Jafer,  a  repetition  of  which  ensured 
full  forgiveness  of  sin.  When  the  prophet  healed  My  of  ophthal- 
mia, he  prayed  that  the  hero  might  not  suffer  again  from  heat  or 
cold,  to  both  of  which  he  was  ever  after  impassive. 

When  Mohammed  returned  from  the  conquest  of  Khyber,  he  sent 
Asamah-bin-Zayd  against  some  Yehoodee  towns  in  the  vicinity  of 
Fadak.  In  one  of  these  places  was  a  Yehoodee  who  fled  from  the 
Musulmans,  with  his  family,  to  the  mountains,  where,  being  over- 
taken, he  repeated  the  creed  of  islam,  but  Asamah,  not  crediting  his 
conversion,  put  him  to  death.  When  the  detachment  returned  and 
reported  their  success,  the  prophet  blamed  Asamah  for  slaying  the 
confessing  Yehoodee.  But,  said  the  officer,  he  repeated  the  kale- 
mah  merely  through  fear.  Did  you  remove  the  veil  of  his  heart 
and  learn  that  ?  demanded  Mohammed ;  what  have  you  to  do  with 
his  heart?  Immediately  the  Most  High  sent  down  this  verse  :  "  O 
true  believers,  when  ye  are  on  a  march  in  defence  of  the  true  re- 
ligion, justly  discern  such  as  ye  happen  to  meet,  and  say  not  unto 
him  who  saluteth  you,  Thou  art  not  a  true  believer ;  seeking  the 
accidental  goods  of  the  present  life ;  for  with  God  is  much  spoil."  * 

•  Surah  4  :  96. 


CHAPTER  XVI. 

Mohammed  maizes  a  Pilgrimage  to  MeJckah :  Sends JLetters  to  a  nwiiber 
of  Kings,  summoning  them  to  embrace  Islam  :  Aly  conquers  the  Peo- 
ple of  Ydhis. 

In  the  seventh  year  of  the  Hijret,  and  a  year  after  the  treaty  con- 
cluded at  Hudaybeeah,  the  prophet  and  his  companions  set  out  on 
a  pilgrimage  to  Mekkah,  where,  according  to  the  stipulations  of  the 
treaty,  they  remained  three  days.  The  idolaters  cleared  the  city  for 
him,  and  ascended  the  surrounding  mountains,  from  whence  they 
watched  the  ceremonies  of  the  Musulmans.  Mohammed  ordered  his 
followers  to  exhibit  agility  and  strength  in  the  courses  between  Mer- 
vah  and  Sefa,  in  order  to  inspire  the  infidels  with  awe  of  their  prow- 
ess. It  is  related  that  previous  to  this  pilgrimage,  the  prophet  had 
sent  Jafer-bin-Abutalib  to  Mekkah,  to  solicit  for  him  in  marriage 
Maymoonah,  daughter  of  Haris  and  sister  of  Ummfazl,  the  wife  of 
Abkis.  Maymoonah  constituted  Abl«as  her  agent,  and  he  settled 
the  conditions  of  her  marriage  with  Mohammed. 

In  the  sixth  or  seventh  year  of  the  Hijret,  the  prophet  set  the  ex- 
ample to  Musulmans  of  wearing  a  ring  on  his  finger.  About  this 
epoch,  he  sent  six  men  with  letters  to  as  many  kings,  summoning 
them  to  imbrace  islam  ;  namely,  Khatib-bin-Abubaltah  to  Makukas  ;* 
Dahyah-bin-Khaleefah  to  Kaysar,t  em.peror  of  Room  ;  Abdullah-bin- 
Huzfifah  to  Kesry,  |  emperor  of  Ajem  ;  Amer-bin-Amayah  to  Ne- 
jashy;  Shujan-bin-Wahab  to  Haris-bin-Abyshimr ;  and  Saleet-bin- 
Amer  to  Hozet-bin-Aly.  Makukas  honored  the  letter  he  received, 
kissed  it,  and  wrote  in  reply,  that  he  had  known  another  prophet  was 
to  appear,  and  that  he  respected  the  claims  of  Mohammed,  to  whom 
he  sent  four  girls,  one  of  whom  was  Mareeah,  afterwards  the  mother 
of  Ibrfiheem,  and  another,  her  sister  Screen.  He  likewise  sent  an 
ass  named  Afcer  or  Yafoor,  and  a  mule  called  DilUliil.  Makukas 
did  not  become  a  Musulmun,  yet  IVIohammed  accepted  his  presents, 
observing.  He  has  by  this  respect  adorned  his  reign,  but  his  kingdom 
shall  not'^endure.  the  prophet  kept  Mareeah  for  himself,  and  gave 
her  sister  Screen  to  Hisan-bin-Wahab. 

*  Note  121. 

t  Caisar,  emperor  of  Rome ;  i.  e.  Heraclius,  of  the  eastern  Roman  empire. 

J  Khosroo,  of  Persia, 


278  LIFE    AND    RELIGION  [CH. 

Kaysar,  whose  proper  name  was  Herkul,  appearing  dejected  one 
morning,  his  courtiers  asked  him  the  reason.  He  replied  that  he 
had  dreamed  that  the  king  of  the  circumcised  had  arisen.  His  ule- 
mas  answered,  that  they  knew  of  no  people  but  the  Yehoodees  who 
practised  that  rite  :  as  to  these,  they  are  under  your  autliority,  and 
if  you  please  you  can  order  them  all  to  be  slain,  and  thus  remove  all 
ground  of  fear  on  this  account.  While  this  conversation  was  going 
on,  a  messenger  from  the  governor  of  Busray  arrived,  bringing  with 
him  an  Arab,  whom  he  presented  before  the  monarch  with  the  expla- 
nation that  the  man  brought  news  of  several  wonderful  things  which 
bad  occurred  in  his  country.  Herkul  then  commanded  his  interpre- 
ters to  question  the  Arab  about  the  events  alluded  to.  On  being 
interrogated,  the  man  said,  A  person  has  arisen  among  us  claiming 
to  be  a  prophet;  some  believe  in  and  obey  him,  while  others  op- 
pose him,  and  consequently  the  flame  of  war  and  slaughter  blazes 
among  us.  Herkul  demanded  if  this  Arab  was  circumcised  ;  and 
finding  that  he  was,  exclaimed,  Now  the  interpretation  of  my  dream 
is  apparent.  The  emperor  immediately  summoned  his  generalissi- 
mo, and  ordered  him  to  search  the  whole  kingdom  of  Sham  for  some 
relative  of  the  new  prophet,  and  if  he  found  such  a  man,  to  bring 
him  to  the  royal  court.  The  commander-in-chief  soon  found  Abusu- 
feean,  who  visited  Sham  for  trade,  and  brought  him  to  Herkul. 
Abusufeean's  account  of  this  matter  as  related  by  Ibn- Abbas  is, 
that  after  he  had  concluded  the  truce  with  Mohammed,  he  went  with 
a  company  of  Koraysh  on  a  mercantile  expedition  to  Sham,  where 
he  was  met  by  a  party  of  mounted  men,  who,  understanding  his 
relationship  to  the  prophet,  carried  him  and  his  companions  to 
Herkul. 

Abusufeean  was  presented  before  the  monarch,  who  was  surround- 
ed by  all  the  great  men  of  Room.  Herkul  then  demanded  through 
an  interpreter,  which  of  the  Arab  party  was  most  nearly  related  to 
the  man  of  their  country  claiming  to  be  a  prophet.  Abusufeean  an- 
swering that  he  was  the  nearest  relative  present,  the  emperor  ordered 
him  to  be  brought  near,  and  the  rest  of  the  party  to  listen  to  what  he 
said,  and  confirm  it  if  true,  and  confute  it  if  false.  In  relating  the 
story  Abusufeean  observed,  Had  it  not  been  that  I  was  ashamed  to 
be  convicted  of  lying  before  the  king,  verily  I  had  told  him  nothing 
but  falsehoods.  Herkul  first  demanded  what  was  the  family  rank 
of  the  man  claiming  to  be  a  prophet.  Abusufeean  replied  that  his 
lineage  was  the  most  noble  among  the  Arabs.  Has  any  one  of  your 
people  ever  before  claimed  to  be  a  prophet?  No.  Has  any  of  this 
man's  ancestors  been  king?  No.  Do  the  chiefs  and  principal  men 
follow  him,  or  the  poor  and  needy?  The  latter  class  are  his  follow- 
ers. Do  his  adherents  increase,  or  diminish  ?  They  increase.  Are 
any  who  embrace  his  religion  afterwards  ashamed  of  it  ?  No.  Be- 
fore claiming  to  be  a  prophet,  was  he  considered  a  liar  among  you  ? 


XVI.]  OF   MOHAMMED.  279 

No.  Did  you  ever  witness  anything  like  fraud  in  him  ?  No  ;  we 
have  formed  a  truce  with  him  for  a  period,  and  cannot  tell  if  he  will 
attempt  stratagems  against  us  in  this  matter;  which,  added  Abusu- 
feean,  was  all  I  could  say  on  that  subject.  Herkul  continued,  Have 
you  yet  fought  against  him  ?  Yes.  What  was  the  result  ?  Our 
wars  have  been  attended  with  alternate  success.  What  does  he  en- 
join on  his  followers?  He  requires  the  worship  of  God,  and  forbids 
associating  anything  with  the  Deity,  and  commands  us  to  forsake  the 
precepts  of  our  fathers,  to  perform  prayers,  to  bestow  charity,  and  to 
be  chaste  and  benevolent.  Herkul  then  said  to  Abusufeean,  If 
what  you  have  stated  is  true,  the  prophet  will  soon  be  master  of  this 
place.  If  it  were  possible,  I  would  go  to  him  and  would  wash  his 
feet. 

Herkul  then  called  for  the  letter  addressed  to  him  by  Mohammed, 
which  was  as  follows  :  In  the  name  of  God,  the  compassionate,  the 
merciful :  This  is  a  letter  from  Mohammed-bin- Abdullah,  the  apos- 
tle and  servant  of  God,  to  Herkul,  chief  of  Room.  The  peace  of 
God  be  on  him  that  follows  the  true  direction  in  religion.  Now, 
know  thou,  I  call  on  thee  to  imbrace  islam.  Become  a  Musulman, 
that  you  may  be  secure  from  punishment,  both  in  this  world  and  the 
next.  Obey,  that  God  may  double  your  reward.  If  you  do  not  ac- 
cept the  offer  made  you,  on  you  will  rest  the  sin  of  your  subjects,  who, 
in  consequence  of  your  example,  do  not  believe.  The  letter  conclud- 
ed with  this  passage  from  the  Koran :  "  0  ye  who  have  received  the 
scripture,  come  to  a  just  determination  between  us  and  you  ;  that  we 
worship  not  any  except  God,  and  associate  no  creature  with  Him ; 
and  that  the  one  of  us  take  not  the  other  for  lords,  beside  God.  But 
if  they  turn  back,  say,  Bear  witness  that  we  are  true  believers."* 

Disputation  and  confusion  now  arose  in  the  court,  and  the  Arabs 
were  sent  away.  It  is  related  that  Herkul,  after  reading  the  letter, 
summoned  his  chief  ulema,  whose  name  was  Askaf,  who  examined 
the  epistle,  and  declared  that  its  author  was  the  prophet  of  whom 
Eesa  had  announced  the  glad  news.  I  acknowledge  his  truth,  said 
Askaf,  and  yield  him  obedience.  Should  I  do  so,  said  Herkul,  my 
royalty  would  be  forfeited.  Kaysar,  indeed,  wished  to  profess  islam. 
The  Nasaraf  assembled  to  kill  Askaf,  who  called  Dahyah,  the  bearer 
of  the  letter,  and  charged  him  to  tell  his  master  that  he  had  acknowl- 
edged the  unity  of  God  and  the  prophetship  of  Mohammed,  but 
the  Nasara  did  not  regard  his  words.  He  then  came  out  and  was 
martyred  by  the  Nasara. 

It  is  related  that  Herkul  sent  a  man  to  Mohammed,  and  charged 
him  to  observe  what  he  sat  upon,  who  sat  on  his  right,  and  to  get, 
if  possible,  a  view  of  the  seal  of  prophetship.  On  his  return,  he 
reported  to  the  king  that  he  found  the  prophet  seated  on  the  ground, 

*  Sxirah  3  :  57.  t  Christiaus. 


280  LIFE   AND    RELIGION  [CH. 

water  boiling  up  under  his  feet,  and  liis  cousin  Xly  sitting  on  his 
right.  I  had  forgotten  the  seal,  said  the  man,  but  he  reminded  me 
of  it,  and  allowed  me  to  see  it  between  his  shoulders.  Herkul  re- 
plied, He  is  the  prophet  predicted  by  Eesa. 

Kesry,  on  reading  the  prophet's  letter,  tore  it  to  pieces.*  Mo- 
hammed therefore  pronounced  the  curse  on  him  that  his  sovereign- 
ty should  soon  pass  away,  which  was  verified.  The  letter  was  as 
follows  :  In  the  name  of  God,  the  compassionate,  the  merciful :  This 
is  a  letter  from  Mohammed,  the  prophet  of  God,  to  Kesry,  chief  of 
Fars  :  peace  be  to  him  that  follows  religious  direction,  and  believes 
in  God  and  the  prophet,  and  testifies  to  the  unity  of  God,  who  has 
no  associate,  and  that  Mohammed  is  his  servant  and  apostle.  I  sum- 
mon thee  in  God's  stead,  for  I  am  the  apostle  of  God  to  all  people, 
to  inspire  fear  in  all  that  live,  and  to  show  divine  evidence  to  infi- 
dels. Become,  then,  a  Musulman,  that  you  maybe  secure  from  the 
wrath  of  God.  If  you  refuse,  all  the  sins  of  the  Majoosees  f  will 
rest  upon  thee.  Kesry  was  so  enraged  he  tore  the  letter  to  pieces, 
exclaiming.  Does  my  slave  write  me  thus,  and  put  his  own  name 
before  mine  !  He  then  sent  an  order  to  Biizfin,  his  governor  in  Ye- 
men, to  despatch  two  strong  men  to  seize  the  fellow  in  Hijaz  that 
claimed  to  be  a  prophet,  and  had  the  audacity  to  write  such  a  letter 
to  the  great  king,  and  bring  him  prisoner  to  his  presence. 

Bazan  accordingly  sent  Banubah  and  another  man  to  apprehend 
Mohammed,  to  whom  he  wrote,  saying.  The  command  of  the  king 
of  Ajem  is  that  you  go  with  these  men  to  his  presence.  On  their 
arrival  at  Medeenah,  they  waited  on  the  prophet  and  said.  The  shah- 
inshah,  j  Kesry,  has  commanded  Bazan  to  summon  you  to  appear 
before  his  Majesty.  If  you  go  with  me,  I  will  intercede  for  you  with 
the  shahinshah,  so  that  no  harm  shall  befall  you ;  if  you  refuse  to 
go,  why  then  you  know  he  will  destroy  you  and  your  people,  and 
desolate  the  country.  It  is  related  that  they  appeared  with  their 
beards  shorn,  and  their  mustaches  hanging  over  their  mouths.  The 
prophet  was  disgusted  at  this  fashion,  and  said.  Who  ordered  you 
to  appear  in  such  a  style  ?  They  replied,  Our  lord,  Kesry.  He 
rejoined,  But  my  Lord  has  commanded  me  to  wear  a  long  beard, 
and  to  trim  the  mustaches  even  with  the  upper  lip.  He  then  order- 
ed them  to  withdraw,  and  visit  him  the  next  day.  When  they  wait- 
ed on  him,  as  directed,  he  said.  My  Lord  has  informed  me  that  last 
night  Kesry  was  slain.  God  has  incited  his  own  son  Sheeruyah§  to 
kill  him.  Carry  this  answer  to  Bazan  :  that  my  kingdom  will  extend 
throughout  the  earth,  and  the  empires  of  Kaysar  and  Kesry  will  be 
conquered  by  my  sect ;  and  tell  him  if  he  becomes  a  Musulman,  I 
will  leave  him  in  the  enjoyment  of  his  present  possessions.  The 
messengers  returned  to  Bazan,  and  reported  the  prophet's  answer, 

*  Note  122.  t  Magians.  +  Note  123.  §  Note  124. 


XVI.]  OF   MOHAMMED. 


281 


and  declared  they  never  witnessed  such  power  of  inspiring  awe  as 
he  possessed,  in  any  king,  notwithstanding  he  lived  like  a  poor  and 
humble  man.  BCizan  said,  This  report  does  not  denote  a  king,  but 
a  prophet ;  I  will  wait  till  his  truth  or  falsehood  is  manifest. 

After  some  days  a  letter  from  Sheeruyah  reached  Bazan,  saying, 
I  have  killed  Kesry  because  he  killed  the  chiefs  of  Fars.  Cause 
your  people  to  take  the  oath  of  allegiance  to  me,  and  do  not  molest 
the  man  Kesry  ordered  you  to  punish,  till  you  receive  further  com- 
mands from  me.  Bazan  and  a  party  of  Farsees*  who  were  with 
him,  now  became  Musulmans.  It  is  said  that  Feerooz  was  one  of  the 
two  men  sent  to  Mohammed,  and  that  he  became  a  Musulman,  and 
when  Eesaf  the  false  prophet  arose,  Mohammed  ordered  Feerooz  to 
put  him  to  death.  Some  relate  that  an  angel  appeared  three^  suc- 
cessive years  to  Kesry,  with  a  staff,  saying,  Become  a  Musulman  or 
I  will  break  this.  Kesry  replied,  Behal !  behal !— let  it  be,  let  it 
be.  The  third  time  the  angel  broke  it,  and  that  night  Kesry  was 
slain. 

The  prophet  sent  Amer-bin-Amayah  to  Nejashy,  witha  letter  re- 
specting Jafer-bin-Abutalib  and  his  companions.  The  king  honored 
the  letter,  kissed  it,  and  raised  it  to  his  eyes.  He  humbled  himself 
at  the  message  of  the  prophet  so  as  to  descend  from  his  throne  and 
sit  upon  the  ground,  and  he  became  a  Musulman.  It  is  related 
that  he  sent  his  son  and  sixty  Habeshahees  to  wait  upon  the  prophet, 
but  the  vessel  in  which  they  embarked  foundered  at  sea,  and  all 
perrished.  Some  affirm  that  this  Nejashy  was  not  the  same  indi- 
vidual to  whom  Jafer  repaired,  but  we  shall  not  canvass  that  question, 
as  much  has  already  been  said  about  Nejashy. 

Haris-bin-Shimr,  of  Ghasan,  to  whom  Mohammed  addressed  a 
letter,  did  not  believe,  and  his  power  soon  passed  away  and  he  died 
in  the  year  of  the  conquest  of  Mekkah. 

Hozet-bin-Aly  honored  the  letter  he  received,  and  proposed  to  share 
his  kingdom  with  the  prophet,  who  foretold  that  he  would  soon  lose 
his  dominions,  and  in  the  year  Mekkah  was  taken  he  went  to  hell. 
The  letter  sent  to  Zeelkelau  of  Himyar  X  had  a  better  effect,  for  he 
embraced  islam  and  marched  for  Medeenah  with  a  large  army  to  join 
the  prophet.  On  his  way  he  passed  a  recluse's  cell,  who,  understand- 
ing his  object,  said,  It  is  probable  that  the  prophet  has  departed  to  the 
eternal  world,  for  I  was  just  now  reading  the  book  of  Danyal,  §  and 
perused  the  account  there  given  of  Mohammed  and  of  the  period  of 
his  life,  and  when  I  made  a  calculation  I  found  he  must  have  depart- 
ed this  very  hour.  At  this  news  Zeelkelau  returned  home,  and  the 
bearer  of  the  letter  to  him,  Jareer-bin- Abdullah,  proceeding  on  to 
Medeenah,  found  the  recluse's  calculation  had  been  perfectly  correct. 

In  the  sixth  or  seventh  year  of  the  Hijret,  the  prophet  sent  Alau- 

*  Persians,    f  Note  125.    J  Note  126.    §  The  prophet  Daniel. 


282  LIFE  AND   RELIGION  [CH. 

bin-Khazramy  to  Menzer-bin-Shazy,  governor  of  Babrayn,  to  summon 
him  to  embrace  islam  or  pay  tribute.  The  country  of  Bahrayn  was 
under  the  dominion  of  the  emperor  of  Ajem.  Menzer  with  the  Arabs 
embraced  ishim,  but  the  Yehoodees  and  Nasara  of  that  country  agreed 
to  pay  tribute.     Thus  Bahrayn  was  conquered  without  war. 

In  the  seventh  year,  morning  prayers  were  once  performed  after 
sunrise,  the  party  having  overslept.  It  is  related  that  in  this  same 
year  the  sun  after  setting  was  brought  back  at  the  prayer  of  Moham- 
med, for  S.ly  to  perform  worship,  he  having  been  prevented  from 
doing  so  at  the  appointed  hour  by  the  prophet's  laying  his  head  in 
S.ly's  lap  and  being  detained  there  by  a  divine  communication.  It 
was  in  this  year  that  Sheeruyah  killed  his  father  on  the  tenth  of 
the  month  of  Jamady-u-sany,  on  Monday  night,  seven  hours  after 
sunset.  In  the  seventh  year,  also,  Makukas  sent  Mareeah  and  his 
other  presents  to  Mohammed.  In  the  eighth  year  of  the  Hijret,  the 
prophet  married  Fatimah,  the  daughter  of  Sohab.  She  manifested 
dislike  for  him,  being  prejudiced  by  Auyeshah  and  Hafsah.  Moham- 
med therefore  divorced  her  and  sent  her  back  to  her  family.  In  the 
eighth  year,  a  member  or  rostrum  was  built  in  the  mesjid  for  the 
prophet,  previous  to  which  he  had  leaned  against  a  date-tree  post  in 
addressing  the  people. 

The  expedition  entitled  Motah  was  undertaken  in  the  month  of 
Jamady-ul-evvel,  and  eighth  year  of  the  Hijret,  and  was  occasioned 
in  the  following  manner : — In  this  year,  the  prophet  sent  Haris-bin- 
Ameer  with  a  letter  to  the  governor  of  Busray.  When  Haris 
arrived  at  Motah,  Sherjeel-bin-Amer  of  Ghasan  fell  in  with  him,  and 
learning  that  he  was  a  messenger  of  Mohammed  going  to  Sham, 
ordered  him  to  be  beheaded.  The  prophet  was  much  distressed  at 
this  news,  and  assembled  a  large  army  which  he  sent  to  that  quarter. 
The  sunnees  declare  that  Mohammed  constituted  Zayd-bin-Harisah 
emeer  of  the  army,  and  in  the  event  of  his  being  slain,  ordered  the 
command  to  devolve  on  Jafer-bin-Abutalib,  and  if  he  also  should 
fall  a  martyr,  AbduUah-bin-Ravahah  should  succeed,  and  in  case  of 
his  falling;  the  Musulmans  were  to  elect  a  commander  themselves. 
Shaykh  Tabersee  declares  that  Jafer  was  appointed  first  emeer. 
When  the  army  reached  Maan,  news  met  them  that  Herkul,  emperor 
of  Room,  had  advanced  to  Marib,  where  he  was  encamped  with  a 
hundred  thousand  men  of  Room,  and  a  hundred  thousand  Arabs. 

Another  account  says  that  the  Musulmans  received  intelligence 
that  a  vast  multitude  of  Arab  and  Ajemee  infidels  were  assembled 
and  encamped  in  the  eastern  quarter.  The  Musulmans  were  three 
thousand  strong,  and  at  length  met  the  army  of  Room  at  a  village 
called  Ashref,  in  the  district  of  Bulka,  and  retired  to  Motah,  where 
the  battle  was  fought.  Zayd-bin-Harisah,  who  bore  the  standard  in 
the  beginning  of  the  engagment,  fell  with  many  others.  Jafer  then 
raised  the  banner,  and  mounted  on  a  red  horse,  fought  till  he  re- 


XVI.]  OF    MOHAMMED.  283 

ceived  many  wounds,  when  he  dismounted,  hamstrung  his  horse,  and 
fouo-ht  on  foot  till  he  was  slain.  He  was  the  first  Musulman  that 
hamstrung  his  horse.  Abdullah,  who  next  took  the  command,  was 
likewise  slain,  but  Khalid-bin-Valeed,  who  succeeded  him,  after  con- 
tinuing the  action  a  short  time,  fled,  and  sent  Abdurrahman-bin-Sem- 
rah  tolnform  the  prophet  of  what  had  happened.  The  messenger 
found  Mohammed  in  the  mesjid,  and  he  ordered  Abdurrahman  to  be 
silent,  that  he  might  himself  announce  what  had  occurred,  which  he 
did.  The  people  wept  at  the  mournful  relation,  but  he  said  to  them, 
Weep  not,  for  my  sect  is  like  a  garden  whose  possessor  cultivates 
it  well,  builds  houses  in  it,  prunes  its  trees  that  they  may  be  more 
fruitful  from  year  to  year.  Verily  when  Eesa  shall  descend  among 
my  sect,  He  will  find  a  multitude  of  apostles  like  His  own. 

Another  account  declares  that  on  the  day  the  battle  of  Motah  was 
fought,  the  prophet  went  to  the  mesjid  and  announced  to  the  people 
what  was  transpiring  on  the  contested  field.  Among  other  particu- 
lar statements,  he  said  that  Jafer,  having  his  right  hand  cut  off, 
raised  the  banner  in  his  left  hand,  which  likewise  losing,  he  sustain- 
ed the  standard  by  pressing  it  to  his  bosom  with  folded  and  bleeding 
arms,  till  at  length  he  fell  a  martyr.  On  leaving  the  mesjid  he 
went  to  Jafer 's "house,  whose  little  son  he  took  upon  his  lap  and 
stroked  his  head  with  his  hand.  The  mother  observed  that  the 
prophet's  manner  seemed  to  denote  that  the  child  was  an  orphan. 
Mohammed  then  with  tears  declared  that  Jafer  was  martyred ;  be- 
fore which,  said  he,  both  his  hands  were  cut  off,  and  in  exchange  for 
them  God  has  given  him  two  emerald  wings  with  which  he  now  flies 
where  he  pleases  among  the  angels  of  paradise.  Some  say  the  wings 
were  ruby  ;  however  that  may  be,  he  is  now  called  Jafer-e-Tyytir,  or 
Jafer  the  Flyer.  The  prophet  ordered  provisions  to  be  sent  for  three 
days  to  the  family  of  Jafer,  for  which  reason  it  became  meritorious  to 
follow  his  example  in  cases  of  bereavement.  Jafer  was  forty-one 
years  old  the  day  he  was  martyred,  and  fell  covered  with  more  than 
ninety  wounds,  all  in  front. 

When  the  army  returned  from  Motah,  the  prophet  and  his  com- 
panions went  out  to  meet  them.  Those  who  came  out  of  the  city 
cast  dust  in  the  faces  of  the  defeated  army,  and  reviled  them  by  the 
name  of  runaways.  Mohammed  said.  They  do  not  deserve  that  re- 
proachful epithet,  and,  inshallah,  they  will  fight  more  successfully 
another  time. 

This,  however,  did  not  hinder  the  people  of  Medeenah  from  heap- 
ing such  disgrace  on  the  army  as  no  other  ever  experienced.  When 
they  knocked  at  the  doors  of  their  houses,  their  own  flimilies  would 
not  open  to  them,  but  taunted  them,  saying,  Why  were  you  not 
slain  with  your  comrades  at  Motah  ?  Through  shame  the  ofiicers 
did  not  venture  to  leave  their  houses  till  Mohammed  had  consoled 
them,  and  accepted  their  apology  for  their  defeat. 


284  LIFE   AND   RELIGION  [CH. 

It  is  related,  that  the  Most  High  sent  a  communication  to  Moham- 
med, signifying  that  He  approved  of  four  things  pertaining  to  Ja- 
fer.  The  prophet  called  him,  and  inquired  what  those  things  might 
be.  Jafer  modestly  replied,  Were  it  not  that  God  has  notified  you 
in  the  matter,  I  would  not  have  divulged  these  four  rules,  by  which 
I  have  lived  :  first,  I  never  drank  wine,  because  I  knew  if  I  did, 
my  understanding  would  be  destroyed.  Second,  I  never  lied,  be- 
cause a  lie  diminishes  manfulness  and  probity.  Third,  I  never  had 
improper  intimacy  with  another  man's  wife,  for  I  knew  if  I  did,  I 
should  suffer  the  same  thing  in  respect  to  my  own  family.  Fourth, 
I  never  worshipped  an  idol,  because  an  idol  can  do  neither  good  nor 
evil.  The  prophet  clapped  Jafer  on  the  shoulder,  saying,  It  is  pro- 
per God  should  give  thee  two  wings,  to  fly  among  the  angels.  This 
same  favor  is  said  to  have  been  conferred  on  Abbas,  a  son  of  Aly, 
who  lost  both  his  hands,  and  was  slain  in  defending  his  brother,  the 
imam  Husayn. 

It  is  related  that  twelve  thousand  mounted  men,  of  the  wady  of 
Yabis,  assembled  and  covenanted  upon  oath,  that  they  would  not 
separate  till  they  had  slain  Mohammed  and  Mj.  Jibraeel  informed 
the  prophet  of  the  danger  which  threatened  him,  and  ordered  that 
Abubekr  and  four  thousand  men  of  the  Muhajerees  and  Ansarees 
should  be  sent  against  the  army  of  Yabis.  Mohammed  accordingly 
ascended  the  member  or  rostrum,  and  announced  the  communication 
made  to  him,  and  exhorted  the  people  to  engage  in  the  expedition 
with  vigor.  He  then  gave  Abubekr  orders  to  summon  the  enemy 
to  embrace  islam,  and  if  they  would  not  accept  it,  to  kill  their  fight- 
ing men,  take  their  women  and  children  prisoners,  plunder  their 
property,  and  destroy  their  houses  and  fields.  Abubekr  advanced 
hy  easy  marches  till  he  came  up  with  the  enemy,  who  sent  a  detach- 
ment of  two  hundred  armed  men,  demanding  who  the  Musulnians 
were,  and  what  was  their  object,  and  furthermore,  to  have  a  parley 
with  their  emeer.  Abubekr,  with  a  party  of  his  men,  appeared  to 
parley  with  the  infidels,  whom  he  advised  to  embrace  islam,  but  they 
swore  by  Lat  and  Uzzy  that  were  it  not  for  some  relationship  between 
them  they  would  kill  him.  Go  back,  said  they,  and  reckon  it  a  great 
favor  that  we  have  nothing  to  do  with  you,  though  we  will  slay  Mo- 
bammed  and  his  brother  Aly.  Abubekr  hereupon  represented  to 
his  army  the  vastly  superior  power  and  advantages  of  the  enemy,  and 
ordered  a  reti-eat.  The  army  replied.  You  act  contrary  to  the  com- 
mands of  the  prophet.  He  rejoined,  I  know  what  you  are  ignorant 
of,  and  marched  his  men  back  to  Medeenah.  The  prophet  rebuked 
him  for  his  disobedience  and  cowardice,  and  then  announced  to  the 
people,  that  he  was  divinely  commanded  to  send  Omar  with  four 
thousand  mounted  men  on  this  expedition.  Omar's  fortune  was  pre- 
cisely like  that  of  Abubekr,  and  he  received  the  same  rebuke. 

The  prophet  now  sent  Aly  with  an  army  of  Muhajerees  and  An- 


XVI.]  OF   MOHAMMED.  285 

sarees  against  tlie  formidable  foe.  Sly  made  such  forced  marches 
that  his  men  feared  their  horses  would  be  quite  exhausted,  and  them- 
selves left  behind  through  fatigue.  He  encouraged  his  army  by  say- 
ing the  prophet  had  commanded  him  to  advance  in  that  manner,  and 
had  promised  him  victory.  Aly  encamped  on  approaching  the  ene- 
my, and  they  again  sent  out  their  detachment  of  two  hundred  men, 
to  demand  who  he  was,  and  what  was  his  object.  He  replied,  I  am 
Aly-bin-Abutalib,  the  cousin  and  brother  of  the  prophet,  and  his 
messenger  to  summon  you  to  testify  to  the  divine  Unity,  and  to  the 
apostleship  of  Mohammed  ;  therefore,  imbrace  islam  and  share  the 
prosperity  and  adversity  of  the  Musulmans.  The  infidels  replied, 
You  are  just  the  man  we  wanted  to  encounter ;  get  ready  for  battle, 
and  be  assured  we  shall  slay  you  and  your  army.  Let  the  only  trea- 
ty between  us  be  to  meet  in  deadly  onset  to-morrow,  at  breakfast 
time.  Woe  to  you  !  retorted  K\y  ;  do  you  think  to  frighten  me  by 
your  superior  numbers  V  I  look  to  the  aid  of  God,  of  the  angels  and 
the  Musulmans,  and  verily,  there  is  no  might  nor  power,  but  in  the 
almighty  God.  The  parley  ended,  and  both  parties  retired  to  their 
respective  camps.  Sly  ordered  the  horses  to  be  attended  to,  barley 
to  be  given  them,  to  have  them  saddled  and  in  readiness. 

At  earliest  dawn  the  Musulmans  performed  prayers,  and  it  was 
yet  dark  when  Sly  attacked  the  enemy,  whom  he  utterly  routed. 
According  to  the  command  of  the  prophet,  he  slew  their  fighting  men, 
took  their  women  and  children  prisoners,  plundered  their  goods,  de- 
stroyed their  houses,  and  then  returned  to  Medeenah.  On  the  morn- 
ing of  the  victory,  Mohammed  entered  the  mesjid,  and  announced 
Aly's  triumph,  and  that  only  two  Musulmans  were  slain  in  the  en- 
gagement. The  prophet  and  people  of  Medeenah  went  out  several 
meels*  to  meet  Aly  and  his  victorious  army  on  their  return. 
Mohammed  and  Sly  dismounted  from  their  horses,  the  prophet 
embraced  the  hero,  and  kissed  him  between  his  eyes.  It  is  related 
that  the  Musulmans  had  never  before  taken  such  valuable  spoils, 
except  at  Khyber.  The  battle  was  called  Zat-ul-Salasil — Master  of 
the  chains — from  the  circumstance  that  Sly  chained  his  prisoners. 
The  field  of  battle  was  five  menzils  or  marches  from  Medeenah. 

Mohammed  asked  some  of  the  army  what  they  had  observed  in 
their  emeer  during  the  expedition.  They  replied,  We  saw  nothing 
bad  in  him,  but  his  conduct  was  strange  in  one  particular ;  in  every 
prayer  we  performed  with  him  he  recited  the  surah,  "  Say,  God  is 
one  God ;  the  eternal  God,  he  begetteth  not,  neither  is  he  begotten  : 
and  there  is  not  any  one  like  unto  Him."  t  Mohammed  inquired  of 
Sly  for  what  reason  he  did  this.  He  said  it  was  because  he  had  a 
very  great  affection  for  that  chapter :  and  God  loves  you  with  a  like 
warmth,  rejoined  the  prophet.     Verily,  were  it  not  that  I  fear  a  sect 

•  Miles.  t  Surah  112. 


286  LIFE   AND    EELIGION,    ETC.  [CH.  XVI. 

of  my  followers  will  say  of  you,  what  the  Nasara  affirm*  of  Eesa, 
I  would  this  clay  declare  some  things  in  your  praise,  so  that  you 
would  pass  no  company  that  would  not  gather  the  dust  on  which  you 
tread,  for  the  blessing  it  confers. 

Another  tradition  says  that  Mohammed  promised  twelve  palaces 
in  paradise  to  any  one  who  would  defeat  the  people  of  Yubis,  and 
Aly  accepting  the  offer,  desired  to  hear  a  description  of  the  palaces. 
Mohammed  said  they  were  built  of  gold  and  silver  bricks,  with 
a  cement  of  musk  and  amber.  The  pebbles  around  them  are  pearls 
and  rubies,  the  earth  saffron,  its  hillocks  camphor,  and  through  the 
court  of  each  palace,  flow  rivers  of  honey,  wine,  milk  and  water; 
the  banks  are  adorned  with  various  trees,  and  with  pearls  and  coral. 
On  the  margin  of  those  celestial  streams  are  bowers  consisting  each 
of  one  entire,  hollow,  transparent  pearl.  In  each  of  those  bowers 
is  a  throne  with  emerald  feet,  and  adorned  with  ruby.  On  each 
throne  sits  a  Hooree  arrayed  in  seventy  green  robes  and  seventy  yel- 
low robes  of  so  fine  a  texture,  and  she  is  herself  so  transparent,  that 
the  marrow  of  her  ancle,  notwithstanding  her  robes  and  flesh  and 
bone,  is  as  distinctly  visible  as  a  flame  in  a  glass  vessel.  Each 
Hooree  has  seventy  locks  of  hair,  every  one  under  the  care  of  a  maid 
who  perfumes  the  lock  wdth  a  censer  which  God  has  created  to  smoke 
with  perfume  without  the  presence  of  fire.  No  mortal  olfactory  has 
ever  breathed  such  incense  as  is  there  exhaled.  My  father  and  mo- 
ther be  your  sacrifice  !  exclaimed  Xly ;  I  will  undertake  the  expedi- 
tion. One  night  on  the  march,  the  army  lost  their  way,  but  at  the 
prayer  of  Mj,  their  horses'  feet  elicited  so  much  fire  that  their  way 
became  very  plain. 

•  Note  127. 


CHAPTER  XVIT. 

Conquest  of  Mekkah :  Defeat  of  the  Havdzin  at  Hunayn :  Expedition 
to  Tabook. 

The  important  event  of  the  conquest  of  Mekkah  occurred  in  the 
month  of  llaraazan,  and  in  the  eighth  year  of  the  Hijret.  The  mar 
joritj  of  writers  declare  that  this  conquest  was  achieved  on  the  thir- 
teenth of  the  aforesaid  month,  but  some  maintain  that  it  was  on  the 
twentieth.  The  cause  of  renewed  hostiUties  with  the  Koraysh  was 
this.  At  Hudaybeeah,  the  prophet  conchided  a  truce  with  the  Ko- 
raysh  and  took  under  his  protection  the  tribe  of  Khazauh,  while  the 
tribe  of  Kananah  leagued  with  the  chiefs  of  Mekkah.  Two  years 
after  the  treaty,  as  a  certain  wretch  of  the  latter  tiibe  was  chanting 
a  satire  on  Mohammed,  a  man  of  Khazauh  rebuked  him  for  it,  and 
threatened,  if  he  repeated  the  offence,  to  break  his  jaws.  The  other, 
not  intimidated,  chanted  again  his  abusive  ode,  on  which  the  man  of 
Kkazauh  struck  him  a  violent  blow  on  the  mouth.  ,  Both  parties 
calling  their  respective  tribes  to  their  assistance,  a  furious  conflict 
ensued,  in  which  the  Kananah,  being  the  weaker,  were  driven  into  the 
Kabah  and  many  of  their  party  slain.  The  Koraysh  aided  this  tribo 
with  animals  and  arms,  and  the  Khazauh  despatched  a  messenger  to 
Mohammed  to  inform  him  what  had  occurred  and  call  on  him  for 
help.  The  man  in  recounting  the  state  of  affairs  chanted  a  number 
of  odes,*  when  Mohammed  said  to  him,  Enough  !  He  then  went 
to  the  house  of  his  wife  Maymoonah  and  called  for  water  to  perform 
ablutions,  and  while  thus  engaged,  said,  I  shall  not  be  assisted  un- 
less I  render  assistance.  As  he  made  preparations  to  march  imme- 
diately on  Mekkah,  he  prayed  that  the  Lord  would  restrain  the  spies 
of  the  Koraysh,  that  he  might  enter  their  country  before  they  were 
were  apprised  of  his  movements. 

An  attempt  was  made  to  inform  the  Koraysh  of  Mohammed's 
design,  by  a  man  named  Khatib-bin-Aby,  who  had  become  a  Musul- 
man  and  fled  to  Medeenah,  leaving  his  family  at  Mekkah.  The 
Koraysh  induced  his  family  to  write  to  him  and  inquire  what  Mo- 
hammed's plans  were.  In  reply  he  wrote  an  account  of  the  intended 
expedition,  and  gave  the  letter  to  a  woman  who  concealed  it  in  her 

•  Note  128. 


288  LIFE   AND   RELIGION  [CH. 

hair  and  started  for  Mekkah.  Jibraecl  immediately  informed  the 
prophet  of  all  this,  and  he  sent  Aly  and  Zobayr  in  pursuit  of  the 
woman.  On  overtaking  her,  they  demanded  the  letter,  but  she  be- 
gan to  weep,  and  swore  she  had  no  letter,  and  on  searching  her  they 
could  find  none.  Zobayr  now  observed  that  it  was  probable  her 
oath  was  true  ;  but  Xly  replied.  The  prophet  has  not  reported  a  lie 
on  the  word  of  Jibraeel,  nor  that  angel  on  the  authority  of  the  Lord 
of  the  universe.  He  then  drew  his  sword  and  assaulted  the  woman 
and  threatened  to  cut  off  her  head  if  she  did  not  produce  the  letter. 
She  immediately  took  off  her  cap,  and,  undoing  her  locks,  gave  the 
letter  to  Xly,  who  carried  it  to  Mohammed. 

He  forthwith  summoned  the  people  to  the  mesjid,  and  ascending 
the  member  or  pulpit,  said,  I  have  prayed  God  to  conceal  our  designs 
from  the  Koraysh,  which  a  man  among  you  has  endeavored  to  dis- 
close. Let  the  writer  of  this  letter  rise ;  if  he  does  not,  God  will 
abase  him.  All  was  expectation,  but  no  man  rose.  Mohammed  re- 
peated the  demand,  and  Khatib,  trembling  like  a  date-branch  in  a 
strong  wind,  arose  and  said,  0  prophet  of  God,  I  wrote  the  letter, 
but  have  not  become  a  hypocrite,  or  doubted  your  prophetship. 
Why  then  have  you  done  this '(  demanded  Mohammed.  My  family, 
said  Khatib,  are  in  Mekkah,  where  I  have  no  friends  to  protect  them, 
and  fearing  lest  they  should  be  slain  and  you  be  defeated,  I  wished 
to  do  the  Koraysh  a  favor  on  account  of  my  family.  Omar,  who 
was  worse  than  Khatib,  immediately  rose  and  asked  permission  to 
kill  the  hypocrite.  Mohammed  replied,  He  fought  at  Badr,  and 
perhaps  he  will  repent  and  God  forgive  him  ;  but  now  put  him  out 
of  the  mesjid ;  which  they  did,  beating  him  at  the  same  time  on  the 
back.  Soon  after,  he  permitted  the  culprit  to  come  back,  pardoned 
him,  and  prayed  that  God  would  give  him  grace  not  to  repeat  his 
offence.  The  Most  High  then  communicated  this  verse  : — 0  true 
believers,  take  not  my  enemy  and  your  enemy  for  your  friends, 
showing  kindness  towards  them  ;  since  they  believe  not  in  the  truth 
which  hath  come  unto  you,  having  expelled  the  apostle  and  your- 
selves from  your  native  city,  because  ye  believe  in  God  your  Lord. 
If  ye  go  forth  to  fight  in  defence  of  my  religion,  and  out  of  a  desire 
to  please  me,  and  privately  show  friendship  unto  them,  verily  I 
well  know  that  which  ye  conceal,  and  that  which  ye  discover ;  and 
whoever  of  you  doeth  this,  hath  already  erred  from  the  straight 
path."* 

It  is  related  that  when  Abusufeean,  who  was  then  in  Sham,  heard 
that  the  Koraysh  had  fought  the  Khazauh  and  broken  the  truce  with 
Mohammed,  he  repaired  to  Medeenah  and  waited  on  the  prophet, 
beseeching  him  to  spare  the  blood  of  his  kindred,  and  to  renew  and 
extend  the  truce.     Mohammed  replied,  If  you  have  not  yourselves 

.•Surah  6:  1. 


XVII.]  OF    MOHAMMED.  289 

broken  the  truce,  I  still  adhere  to  it.  Abusufeean  next  applied  to 
Abubekr  and  Omar,  and  begged  them  to  guarantee  the  security  of 
the  Koraysh.  They  replied  that  no  one  could  do  anything  with- 
out the  permission  of  the  prophet.  He  then  went  to  his  daughter 
Ummhabeebah,  one  of  Mohammed's  wives,  and  as  he  was  about  to 
sit  down  on  the  carpet,  she  drew  it  away,  saying,  The  prophet  of  God 
has  been  seated  on  this  carpet,  and  I  will  never  allow  you,  an  unclean 
idolater,  to  sit  on  it.  At  this  severe  repulse,  he  went  to  Ftitimah, 
Mohammed's  daughter,  and  begged  her  to  heighten  her  renown  by 
confirming  the  treaty  with  the  Koraysh  and  extending  the  period  of 
the  truce.  She  replied  that  she  would  pledge  whatever  the  prophet 
did.  He  finally  wished  the  young  imams  Hasan  and  Husayn  should 
be  permitted  to  guaranty  the  safety  of  his  tribe,  but  Fatimah  replied, 
that  they  would  do  nothing  without  the  sanction  of  their  grandfather. 
Last  of  all  he  applied  to  A.ly,  who  told  him  to  go  himself  to  the  door 
of  the  mesjid  and  proclaim  that  he,  Abusufeean,  guaranteed  the  se- 
curity of  the  Koraysh,  and  then  start  for  Mekkah.  On  reaching 
home  he  reported  the  rebuffs  he  had  met  with,  and  as  a  last  resort, 
what  he  had  done  at  the  suggestion  of  Aly.  At  this,  the  Koraysh 
exclaimed,  Aly  has  hoaxed  you ;  how  can  you  be  security  for  your 
own  tribe  ? 

The  prophet  constituted  Abulababah-bin-Abdulmenzer  governor  of 
Medeenah,  and  commenced  his  march  after  the  afternoon  prayers,  on 
Friday  the  second  day  of  the  blessed  month  of  Kamazan,  having 
first  summoned  the  chiefs  of  the  tribes  and  ordered  them  to  assem- 
ble their  people  and  join  him  at  Mekkah.  At  the  commencement 
of  the  march,  the  army  observed  the  fast,  but  on  arriving  at  Karagh- 
ul-Ghameem,  he  ordered  the  people  to  eat  by  day,  setting  the  ex- 
ample himself,  and  declaring  some  who  still  kept  the  fast,  disobedi- 
ent. 

The  prophet  had  nearly  ten  thousand  people  with  him,  four  hun- 
dred of  whom  were  mounted  on  horses.  The  Koraysh  were  still 
ignorant  of  his  advance,  and  Abusufeean  and  two  other  men  came 
out  of  Mekkah  with  the  view  of  procuring  intelligence  of  him. 
Previous  to  this,  however,  Abbas  and  Abusufeean-bin-Haris  and 
Abdullah-bin- Abyamayah  had  left  the  city  to  meet  the  prophet  at 
Senyet-ul-Akab.  Abbas  was  permitted  by  the  commander  of  the 
guard  to  wait  upon  Mohammed,  but  his  two  companions  were  inhibitr 
ed.  Abbas  saluted  him,  saying.  May  my  father  and  mother  be  your 
sacrifice  !  I  have  brought  with  me  the  son  of  your  uncle,  and  the  son 
of  your  aunt,  both  of  whom  are  penitent.  Mohammed  replied,  I 
have  no  need  of  them,  they  have  acted  dishonorably  by  me.  Umm- 
salmah  interceded  likewise  for  these  men,  and  at  last  he  pardoned 
them  and  called  them  to  his  presence. 

Abbas  now  concluded  that  if   the  prophet  entered  Mekkah  in 
anger  and  power,  all  the  Koraysh  would  be  destroyed.     He  then 
20 


290  LIFE   AND    RELIGION  [CH. 

mounted  Mohammed's  white  mule  and  rode  about  the  country,  hoping 
to  find  some  wood-carrier  or  milk-seller  and  send  to  apprise  the  peo- 
ple of  Mekkah  of  their  danger,  that  their  chiefs  might  come  and  wait 
on  the  prophet  and  induce  him  to  guarantee  their  security.  It  was 
now  night,  and  Abbas  found  himself  near  three  men,  one  of  whom 
he  recognized  by  the  voice  to  be  iVbusufeean,  who  was  inquiring  of 
his  companions  the  cause  of  the  numerous  fires  of  which  they  had 
just  got  a  view.  One  of  the  men  replied  that  the  tribe  of  Khazauh 
was  encamped  there.  Abusufeean  said  that  tribe  was  too  smnll  to 
have  so  many  fires.  Abbas  now  announced  himself  to  Abusufeean, 
and  told  him  that  the  fires  were  at  the  camp  of  the  prophet  of  God, 
who  with  ten  thousand  men  was  come  to  take  Mekkah.  What  hope 
is  left  ?  rejoined  Abusufeean.  This,  said  Abbas  :  that  you  mount 
behind  me  and  go  with  me  to  Mohammed  and  obtain  security  for 
yourself  and  people. 

Abbas  relates  that  the  different  parties  of  the  army  allowed  him 
to  pass,  on  recognizing  that  he  was  the  prophet's  uncle,  but  on  pass- 
ing Omar's  tent,  he,  seeing  Abusufeean,  ran  out  exclaiming,  Al- 
hamdulillah  !  you  have  now  fallen  into  our  hands  ;  and  proceeded 
hastily  to  Mohammed's  tent,  saying,  Abusufeean  is  brought  here 
without  pledged  protection,  give  me  permission  to  cut  off  his  head. 
This  curse  was  always  brave  to  kill  chained  and  helpless  prisoners, 
but  at  sight  of  an  enemy  on  the  field  of  battle  he  turned  his  back 
and  fled.  Abbas  then  informed  the  prophet  that  he  had  given  per- 
sonal security  to  Abusufeean,  and  brought  him  there.  Let  him  enter, 
said  Mohammed.  He  accordingly  approached  and  stood  in  the  pres- 
ence of  the  prophet  with  the  appearance  of  extreme  abasement. 
Mohammed  said  to  him,  Have  you  yet  found  time  to  testify  to  the 
unity  of  God  and  my  prophetship?  My  father  and  mother  be  your 
sacrifice  !  *  responded  the  humbled  chief ;  how  great  is  your  clem- 
ency !  if  there  had  been  another  god  besides  God,  he  would  have 
heard  our  cry  at  Badr  and  Ohod  ;  but  with  respect  to  your  prophet- 
ship  I  have  still  some  doubt.  Abbas  exclaimed,  Repeat  the  creed, 
or  I  will  instantly  cut  off  your  head.  Abusufeean  complied,  with  a 
trembling,  stammering  voice,  forced  by  necessity,  and  then  went  to 
lodge  in  Abbas's  tent,  where  he  heartily  regretted  the  course  he  had 
taken,  and  thought  that  he  might  have  assembled  the  Arab  tribes  and 
put  Mohammed  to  flight.  The  prophet  knowing  the  train  of  his 
thoughts,  shouted  to  him  that  if  he  had  taken  that  way  he  would 
after  all  have  been  conquered. 

The  next  morning,  when  Bilal  pronounced  the  azan,  Abusufeean 
inquired  what  it  meant.  Abbas  told  him  it  was  the  summons  to 
prayers,  and  directed  him  to  rise  and  perform  the  previous  ablutions, 
the  mode  of  which  Abbas  taught  him.     They  then  waited  on  tho 

*  Note  129. 


XVII.]  OF   MOUAMMED.  291 

prophet,  who  was  still  engaged  at  his  ablutions,  and  the  Musulmans 
were  holding  their  hands  to  catch  the  water  that  fell  from  his  hands, 
applying  every  drop  they  caught  to  their  faces.  Abusufeean  ob- 
served, I  never  saw  the  emperors  of  Ajeni  and  Boom  treated  with 
such  veneration.  He  then  asked  permission  to  go  and  put  the 
Koraysh  in  fear,  and  call  them  to  God  and  the  prophet.  Mohammed 
told  him  to  go,  and  promised  that  all  who  would  repeat  the  creed 
should  be  safe;  with  all  who  made  no  opposition,  and  all  that  sat  down 
by  the  Kabah  without  arms.  Abbas  observed  that  Abusufeean  was  a 
man  that  loved  distinction,  and  wished  some  favor  to  be  conferred  on 
himself.  The  prophet  added,  Whoever  enters  Abusufeean's  house 
is  safe,  and  whoever  remains  in  his  own  house  and  closes  his  door 
is  safe. 

After  Abusufeean  had  left  Mohammed's  camp.  Abbas  said  to  the 
prophet  that  Abusufeean  was  a  man  full  of  stratagems,  and  as  he 
saw  that  the  Musulmans  were  scattered  about,  he  might  form  a  plot 
against  them.  Abbas  was  hereupon  ordered  to  pursue  and  detain 
him  at  the  entrance  of  the  defile  till  the  army  of  God  should  march 
out  in  his  presence.  On  being  overtaken,  Abusufeean  said.  Do 
you  practise  deception  on  me  ?  No,  replied  Abbas,  but  wait  till 
you  have  seen  the  army.  When  Khalid-bin-Valeed  appeared  with 
his  division,  Abusufeean  thought  it  must  be  the  main  body  with  the 
prophet  himself,  and  so  he  thought  at  the  appearance  of  each  suc- 
cessive division,  till  at  last  came  the  great  standard  of  the  Muhaje- 
rees  and  Ansarees,  borne  by  Sad-bin- Abadah,  an  Ansaree.  These 
men  were  immersed  in  iron,  and  nothing  of  them  was  visible  but  their 
eyes.  Your  nephew  has  become  a  great  king,  exclaimed  Abusufeean . 
He  is  not  a  king,  but  a  prophet,  returned  Abbas,  to  which  the  other, 
through  fear,  assented.  As  Sad  approached  Abusufeean,  he  accosted 
him  in  a  threatening  manner,  and  told  his  men  they  would  that  day 
avenge  the  blood  of  their  slain.  Abusufeean  in  alarm  rushed 
through  the  ranks  till  he  came  to  the  prophet,  and  kissing  his  blessed 
stirrups,  reported  what  Sad  had  said.  Mohammed  replied  that  no 
violence  should  be  offered  to  any  that  submitted  peaceably,  and 
ordered  Xly  to  advance  and  take  Sad's  banner  and  calmly  and 
quietly  enter  Mekkah,  which  entrance  he  made  with  the  happiest 
fortune. 

Abusufeean,  on  being  dismissed  to  announce  the  approach  of  the 
Musulmans,  ran  his  horse  with  all  speed,  and  entered  Mekkah  by 
the  lower  road,  as  the  dust  of  the  victorious  army  was  rising  above 
the  surrounding  mountains.  The  Koraysh,  who  had  not  the  least  ap- 
prehension of  their  danger,  asked  him  the  news.  He  replied,  Mo- 
hammed is  at  hand  with  an  innumerable  army  ;  flee  into  your  houses, 
and  whoever  enters  my  house  is  safe.  When  Hind,  that  cursed 
woman,  heard  this  news  from  her  husband,  she  tried  to  prevent  the 
people  from  retiring,  and  endeavored  to  make  them  take  arms  and 


292  LIFE   AND   RELIGION  [CH. 

fight  the  Musulmans.  Kill  this  base  old  fellow !  cried  she ;  God 
curse  him  !  what  a  bad  news-bringer  he  is.  Woe  to  you  !  retorted 
Abusufeean,  I  have  seen  a  power  before  which  the  emperors  of 
of  Rome  and  Ajem  and  the  kings  of  Kandah  and  Himyar 
will  soon  become  Musulmans  :  be  still ;  truth  has  triumphed  and 
calamity  is  near. 

Mohammed  had  given  orders  that  in  entering  Mekkah  none  but 
those  found  in  arms  to  oppose  him  should  be  slain,  with  the  excep- 
tion of  several  men  whose  names  were  specified,  and  two  women 
that  had  chanted  satires  against  him.  He  commanded  that  these 
proscribed  persons  should  be  killed,  though  found  clinging  to  the 
curtains  of  Kabah. 

On  entering  Mekkah,  Mohammed  asked  for  the  key  of  the  Kabah, 
and  learning  it  was  with  Shaybah's  mother,  sent  him  for  it.  She  at 
first  refused  to  deliver  it,  but  on  being  threatened  with  death,  gave  it 
up,  and  the  prophet,  calling  Omar  to  rebuke  him  for  having  former- 
ly doubted  his  word  in  reference  to  the  conquest  just  achieved, 
opened  the  Kabah  and  returned  the  key  to  Shaybah,  with  whose  de- 
scendants it  still  remains.  From  Shaybah's  posterity  the  lord  of 
command,  Mahdy,  will  recover  the  key,  cut  off  and  hang  their  hands 
on  the  Kabah,  and  proclaim  them  thieves  of  that  sacred  place.  The 
prophet  found  several  portraits  in  the  Kabah,  which  he  ordered  to  be 
effaced.  Here  the  Koraysh  chiefs  who  had  been  his  persecutors  waited 
on  him,  fearing  they  should  be  slain,  but  he  assured  them  he  should 
deal  with  them  as  Yoosuf  *  did  by  his  brethren.  After  reproaching 
them  for  the  injury  they  had  done  him,  he  told  them  to  go,  for  they 
were  now  free ;  and  they  left  his  presence  as  if  they  had  revived  from 
the  dead  and  come  out  of  the  grave. 

Shaykh  Tabersee  and  others  relate  that  there  were  three  hundred 
and  sixty  idols  in  the  temple,  soldered  to  one  another  with  lead. 
On  the  day  of  the  conquest  of  Mekkah,  the  prophet  took  a  handful 
of  pebbles,  which  he  hurled  at  these  idols,  saying,  Truth  has  come 
and  vanity  is  done  away.  By  his  miraculous  power  the  idols  all 
fell  on  their  faces,  and  he  commanded  them  to  be  carried  out  of  the 
mesjid  and  broken  to  pieces.  When  the  hour  for  noon-prayers 
arrived,  he  ordered  Bilal  to  go  to  the  top  of  the  Kabah  and  proclaim 
the  azan.  At  this  sound,  Akramah,  a  son  of  Abujahl,  exclaimed. 
It  offends  me,  that  this  fellow  is  braying  like  an  ass  from  the  top  of 
the  Kabah:  to  this  Khtilid-bin-Asayd  replied,  Thank  God,  my 
father  is  not  alive  to  hear  this  noise.  Abusufeean  observed,  I  dare 
say  nothing,  for  I  fear  these  walls  will  report  everything  to  Moham- 
med, The  prophet  summoned  all  these  men,  and  by  his  miraculous 
power  told  them  what  they  had  said.  Khiilid  hereupon  became  a 
Musulman,  and  the  prophet  made  him  governor  of  Mekkah.     Three 

•  Joseph. 


XVII.]  OF   MOHAMMED.  293 

Musulmans  were  slain  at  the  conquest,  having  entered  Mekkah  at  a 
wron<y  gate  and  fallen  into  the  hands  of  the  idolaters. 

Th'e  imam  Saduk  relates  that  on  the  day  of  the  conquest,  the 
prophet  sat  in  the  mesjid  and  received  the  fealty  of  the  men  of  the 
city,  by  the  form  of  shaking  hands  till  the  time  of  noon-prayers,  and 
afterwards  till  the  hour  for  evening  prayers,  after  which  he  received 
the  allegiance  of  the  women.  The  Most  High  then  sent  this  passage  : 
"0  prophet,  when  believing  i^^omew  come  unto  thee  and  plight 
their  faith  unto  thee,  that  they  will  not  associate  any  thing  with  God, 
nor  steal,  nor  commit  fornication,  nor  kill  their  children,  nor  come 
with  a  calumny  which  they  have  forged  between  their  hands  and 
their  feet,  nor  be  disobedient  to  thee  in  that  which  shall  be  reasona- 
ble :  then  do  thou  plight  thy  faith  unto  them,  and  ask  pardon  for 
them  of  God ;  for  God  is  inclined  to  forgive,  and  merciful."  *  On 
hearing  these  terms.  Hind  replied,  I  reared  a  child  to  manhood,  and 
you  killed  him.  Ummhakeem  inquired  what  those  good  commands 
were  which  he  reserved  for  them.  He  answered.  When  calamities 
come  upon  you,  do  not  strike  your  faces,  nor  scratch  them  with  your 
nails,  nor  pluck  out  your  hair,  nor  rend  the  covering  of  your  breasts, 
nor  put  on  black  clothes,  nor  utter  loud  lamentations.  The  women 
inquired  in  what  mode  their  pledges  should  be  exchanged.  The 
prophet  replied,  I  will  not  extend  my  hand  to  that  of  a  woman  : 
bring  a  vessel  of  water.  He  then  put  his  blessed  hand  into  the 
water,  and  taking  it  out,  ordered  the  women  to  put  their  hands  into 
the  water,  saying.  This  is  the  form  of  pledge  with  you.  It  is  said 
that  this  transaction  with  the  women  took  place  at  Safa. 

The  cursed  woman,  Hind,  who  bit  Hamzah's  liver  at  Ohod,  had 
veiled  her  face  and  mingled  with  the  other  women,  being  afraid  of 
the  prophet.  When  he  enjoined  them  to  associate  nothing  with  God, 
Hind  observed,  You  are  exacting  a  condition  of  us  which  you  did 
not  of  the  men.  On  commanding  them  not  to  steal,  she  said,  Abu- 
sufeean  is  a  miser  ;  I  have  taken  some  of  his  property,  and  do  not 
know  whether  he  will  declare  it  lawful  or  not.  Abusufeean,  her 
husband,  replied  that  whatever  she  had  taken  or  might  afterwards 
take  was  lawful.  At  this  the  prophet,  recognizing  the  woman,  smiled, 
and  asked  if  she  were  not  Hind,  the  daughter  of  Atabah.  Yes,  she 
replied  ;  pardon  what  is  past,  that  God  may  pardon  you.  He  then 
forbid  them  to  commit  lewdness.  Will  a  virtuous  woman  do  that  ? 
exclaimed  Hind,  who  was  noted  for  that  crime.  At  this  Omar 
laughed,  for  in  his  youth  he  had  been  guilty  with  that  very  woman, 
and  moreover  her  son  Maveeah  was  the  fruit  of  illicit  intercourse. 

After  the  conquest  of  Mekkah,  the  prophet  sent  out  detachments 
to  various  quarters  in  the  vicinity,  summoning  the  Arab  tribes  to 
embrace  islam,  but  giving  no  orders  to  fight.     Some  of  these  tribes 

*  Surah  60  :  12. 


294  LIFE   AND   RELIGION  [CH. 

became  'Musulmans,  otbers  refused.  In  one  of  these  expeditions 
Klialid-bin-Valeed  encountered  a  tribe  against  whom  in  his  youth  he 
was  hostile,  and  to  gratify  that  old  enmity  he  killed  many  of  them 
and  took  much  spoil.  Mohammed  was  highly  offended  at  this,  and 
sent  Aly  to  make  all  possible  reparation  to  the  tribe.  During  this 
year  Akramah,  the  son  of  Abujahl,  became  a  Musulman.  In  this 
same  year,  the  eighth  of  the  Hijret,  the  prophet  sent  Khalid  to 
break  Uzzy,  the  greatest  idol  of  the  Koraysh,  ordering  others  to 
break  Suau  and  Minat. 

Mohammed,  to  disguise  his  designs  on  Mekkah,  had  made  a  feint 
of  attacking  the  Havazin,  who  made  great  preparations  for  defence, 
and  having  made  Malik-bin- Auf,  of  the  tribe  of  Nazar,  their  gene- 
ral, advanced  with  all  their  families,  cattle,  and  property,  to  the 
wady  of  Autas,  where  they  encamped  and  engaged  in  festivities  in 
anticipation  of  victory.  Among  them  was  a  blind  old  chief  named 
Dereed-bin-Alsamah,  who  drew  his  hand  over  the  ground  where  they 
bad  encamped,  and  asked  what  wady  it  was,  and  being  told,  he  said 
it  was  a  fine  place  to  manoeuvre  cavalry,  as  the  ground  was  neither 
too  rough  nor  soft.  He  then  inquired  why  he  heard  the  cry  of 
horses,  cows,  sheep  and  children.  They  replied  that  Malik-bin- Auf 
had  brought  the  families  and  property  as  an  inducement  for  the 
men  to  fight  bravely.  He  then  swore  by  the  Lord  of  the  Kabah, 
that  Malik  was  a  mere  sheep-feeder  and  knew  nothing  of  war.  He 
called  for  him  and  endeavored  to  persuade  him  to  send  back  the 
families  and  cattle,  admonishing  him  that  he  was  to  contend  with  a 
powerful  enemy,  and  demanding  if  he  ever  knew  a  flying  army  stop 
for  wives,  children,  and  property.  Malik  rejected  this  wholesome 
counsel,  telling  the  chief  that  he  was  very  old  and  his  understanding 
was  impaired.  Dereed,  the  old  chief,  then  inquired  for  two  tribes, 
their  allies,  and  finding  they  had  not  joined  the  army,  sighed  at  the 
ill  fortune  that  brooded  over  them,  and  wished  he  were  young  again, 
to  engage  in  the  ensuing  battle  and  pay  the  debt  of  heroism. 

When  the  prophet  heard  that  the  clans  of  Havazin  were  assem- 
bled in  the  wady  of  Autas,  he  collected  the  tribes  of  islam,  incited 
them  to  the  sacred  war,  and  gave  them  assurance  of  victory  and  help 
from  the  Most  High,  who  would  cause  them  to  triumph  over  their 
enemies,  whose  property  and  children  and  women  should  fall  into 
their  hands.  The  people  were  now  eager  for  the  contest,  and  pre- 
parations for  the  march  were  quickly  made.  Mohammed  gave  the 
great  standard  to  Aly,  and  ordered  all  succors  entering  Mekkah  to 
join  their  respective  colors.  The  prophet  then  marched  with  the  ten 
thousand  men  he  had  led  to  Mekkah,  and  a  division  of  two  thousand 
who  had  joined  him  at  that  city.  Half  of  this  latter  division  were 
of  the  Bence  Saleem,  led  by  Abbas-bin-Meradas,  and  the  other  half 
of  the  tribe  of  Mazeenah.  The  prophet's  army  encamped  on  ap- 
proaching the  position  of  the  Havazin.     Their  commander-in-chief, 


XVII.]  OF    MOHAMMED.  295 

Malik-bin- Auf,  hearing  of  Mohammed's  advance,  ordered  his  men 
to  station  themselves  in  front  of  their  families  and  property,  break 
their  scabbards,  and  secreting  themselves  in  ravines  and  behind  trees, 
await  Mohammed's  advance  and  attack  him  on  all  sides  while  the 
morning  was  yet  dark,  and  put  him  to  rout.  This  order  was  fol- 
lowed by  the  declaration  that  Mohammed  never  had  encountered 
any  who  understood  the  art  of  war. 

After  performing  morning  prayers  the  prophet  commenced  his 
march  down  the  wady  of  Hunayn,  which  abounded  in  defiles  and  de- 
clivities. The  Benee  Saleem  who  composed  the  vanguard  of  Mo- 
hammed's army  being  simultaneously  attacked  on  all  sides  by  divi- 
sions of  the  Havazins,  gave  way  and  fled,  throwing  the  whole  army 
into  disorder  and  flight,  with  the  exception  of  the  commander  of  the 
faithful  and  a  few  of  the  companions  of  the  prophet,  before  whom  the 
fugitives  rushed  without  paying  any  regard  to  him.  Abbas  held 
the  bridle  of  Mohammed's  mule  on  the  right,  and  Abusufeean-bin- 
Haris-bin-Abdulmutahb  on  the  left.  The  prophet  cried  to  the  fugi- 
tives, 0  company  of  Ansarees,  where  are  you  going?  Come  to  me  ; 
I  am  the  apostle  of  God  !  but  no  one  turned  back.  Neseebah,  the 
daughter  of  Mazeenah,  cast  dust  at  the  faces  of  the  fugitives,  saying, 
From  God  and  the  prophet  whither  do  you  flee  !  At  length  Omar 
passed  her,  to  whom  she  said.  What  is  this  which  you  do  ?  He  replied, 
Such  is  the  providence  of  God.  The  prophet  then  ran  his  mule 
towards  the  commander  of  the  faithful,  who  with  drawn  sword  was 
bravely  defending  the  Musulman  standard,  which  he  held  in  his 
hand.  As  Abbas  was  a  tall  man  with  a  powerful  voice,  the  prophet 
ordered  him  to  ascend  an  adjacent  hill  and  shout  to  the  people, 
Where  are  you  going  ?  the  prophet  of  God  is  here  !  Mohammed 
raised  his  hand  towards  heaven  and  said,  0  Lord,  to  thee  belong- 
eth  praise  and  intercession,  and  thou  art  help.  At  this  juncture  Ji- 
braeel  descended  and  assured  Mohammed  that  he  had  oflfered  the 
prayer  at  which  the  sea  was  parted  for  Moosa  to  save  him  from  Fa- 
roun.  The  prophet  ordered  Abusufeean  to  give  him  a  handful  of 
sand,  which  he  cast  at  the  idolaters,  saying,  Ugly  be  your  faces  !  he 
then  raised  his  head  towards  heaven  and  said,  0  Lord,  if  this  com- 
pany should  be  destroyed,  no  one  will  serve  thee  hereafter. 

The  Ansarees  hearing  the  call  of  Abbas,  returned,  broke  their 
scabbards,  and  crying,  Yes  !  yes  !*  passed  the  prophet,^but  from 
shame  did  not  approach  him,  and  joined  the  standard  of  K\j.  Mo- 
hammed asked  Abbas  who  they  were,  and  being  told  they  were  the 
Ansarees,  the  prophet  rejoined.  Now  the  furnace  of  war  is  hot !  At 
that  moment  angels  descended  to  give  the  Musulmans  victory,  and 
the  Havazin  were  routed  and  fled  in  all  directions.  The  Musul- 
mans heard  the  clangor  of  angelic  arms  in  the  air,  but  saw  no  one. 

*  Labayk,  yes !  here  !  or  ready !— an  Arabic  response. 


296  LIFE    AND   RELIGION  [CH. 

Thus  the  prophet  triumphed  over  the  idolaters,  whose  property,  wo- 
men and  children  fell  into  his  hands.  The  Most  High  describes  this 
battle  in  the  following  manner  :  "  Now  hath  God  assisted  you  in 
many  engagements,  and  particularly  at  the  battle  of  Honein  ;  when 
ye  pleased  yourselves  in  your  multitude,  but  it  was  no  manner  of 
advantage  unto  you,  and  the  earth  became  too  straight  for  you,  not- 
withstanding it  was  spacious  ;  then  did  ye  retreat  and  turn  your 
backs.  Afterwards  God  sent  down  His  security  upon  His  apostle 
and  upon  the  faithful,  and  sent  down  troops  of  angels  which  ye  saw 
not  ;  and  He  punished  those  who  disbelieved  ;  and  this  was  the  re- 
ward of  the  unbelievers."*  Traditions  say  that  the  engagements  re- 
ferred to  in  the  above  verses  were  eighty  in  number.  On  the  word 
sakeenah  f  in  the  above  passage,  the  imam  Reza  observes  that  it  is 
the  name  of  a  fragrant  and  agreeable  wind  of  paradise,  which  has  a 
human  form  and  attends  prophets.  Xly-bin-Ibraheem  states  that 
one  of  the  prisoners  asked  the  Musulmans  where  were  the  party-co-/ 
lored  horses  whose  riders  were  arrayed  in  white,  and  by  whom  the 
Havazin  were  routed  and  slain,  and  in  comparison  with  whom  the 
Musulmans  were  nothing.  They  replied,  Those  were  angels  whom 
God  sent  to  our  aid. 

Shaykh  Tabersee  relates  that  before  the  prophet  marched  to 
Hunayn,  hearing  that  Safvan-bin-Amayah  had  a  hundred  coats  of 
mail,  he  sent  to  borrow  them  on  the  condition  of  paying  their  value 
if  they  were  injured.  From  this  circumstance,  a  pledge  given  for 
borrowed  articles  was  made  binding.  Mohammed  divided  these 
coats  of  mail  among  his  companions,  and  marched  against  the  Ha- 
vazin at  the  close  of  Ramazan,  or  beginning  of  Sheval,  in  the  eighth 
year  of  Hijret.  As  the  Musulmans  were  so  numerous,  they  had  no 
doubt  of  being  victorious.  Abubekr  remarked.  This  is  a  wonderful 
army,  and  we  shall  now  triumph ;  at  the  same  time  giving  the  peo- 
ple a  significant  wink.  But  the  Most  High  willed  them  to  know 
that  victory  did  not  depend  on  their  numbers  and  arms,  but  on  His 
own  almighty  aid.  When  therefore  they  engaged  the  enemy,  they 
all  fled  with  the  exception  of  ten  men,  nine  of  whom  were  of  the 
Benee  HCishim  ;  the  tenth,  Ameen,  the  son  of  Ummameen,  fell  a 
martyr.  The  commander  of  the  faithful  defended  the  prophet  and 
repulsed  all  who  attacked  him.  Another  account  says  that  all  fled 
except  seven  of  the  sons  of  Abdulmutalib.  Aly  clove  forty  of  the 
enemy  exactly  in  twain,  each  at  a  blow. 

Shaykh  Tabersee  declares  that  when  the  Musulmans  fled,  and  the 
prophet  was  left  with  only  nine  men  about  him,  Malik-bin-Auf, 
the  commander-in-chief  of  the  Havazin,  rushed  forward,  shouting, 
Show  me  Mohammed  !  and  seeing  him,  made  a  furious  charge,  and 
was  met  by  Ameen,  whom  he  slew,  but  he  could  not  force  his  horse 

♦  Surah  9  t  25,  26.  f  Translated  security  by  Sale. 


XTII.]  OF    MOHAMMED. 


297 


against  the  asylum  of  prophecy.  At  that  perilous  juncture,  Kal- 
dah,  the  brother  of  Safvan-bin-Amayah,  shouted,  Now  the  sorcery 
of  Mohammed  is  destroyed !  Safvan,  who  had  not  yet  become  a 
Musulman,  ordered  his  brother  to  be  silent,  saying,  God  break  your 
jaws!  it  is  better  that  a  Korayshee  should  be  our  king  than  a 
Havazinee. 

Shaykh  Mufeed  relates  that  it  was  yet  dark  when  the  Musulmans 
fled,  and  the  prophet  turned  his  luminous  face  toward  the  fugitives, 
beaming  like  the  full  moon,  so  that  all  saw  him  while  he  demanded 
what  had  become  of  the  covenant  they  had  made  with  God.  At 
this  appeal  they  turned  on  the  infidels,  who  were  led  on  by  a  man 
mounted  on  a  red  camel  and  bearing  a  black  flag  on  a  spear.  They 
slew  every  Musulman  they  overcame.  The  enemy  advanced  with 
great  impetuosity,  but  the  black  standard  bearer,  whose  name  was 
Abujardal,  was  met  by  K\y,  who  at  one  blow  brought  his  camel 
to  the  ground,  and  with  the  next  stroke  clove  him  in  twain.  This 
put  the^Havazin  to  rout,  and  the  Musulmans  in  turn  pursued,  led  on 
by  K\y,  making  great  slaughter  and  taking  many  prisoners.  After 
the  sun  had  risen  high,  the  prophet  ordered  it  to  be  proclaimed  that 
no  more  of  the  enemy  should  be  slain,  nor  any  of  the  prisoners  be 
put  to  death.  Two  prisoners,  however,  were  slain  at  the  unmanly 
instigation  of  Omar,  one  of  them  being  recognized  by  him  as  a  spy  ; 
but  the  prophet  was  very  indignant  at  this  disobedience  to  his  orders. 

The  fruits  of  this  victory  were  four  thousand  prisoners,  and  twelve 
thousand  camels,  besides  other  property,  of  which  God  alone  knows 
the  amount.  Mohammed  sent  the  property  and  captives  to  Jaranah 
under  Badeel-bin-Virka,  while  himself,  with  his  army,  pursued  the 
infidels,  one  hundred  of  whom  are  said  to  have  been  slain  in  the 
battle. 

When  the  idolaters  were  defeated  at  Hunayn,  they  broke  into 
two  divisions  and  fled  to  Autas  and  Taeef,  against  both  of  which 
places  Mohammed  sent  detachments.  The  division  sent  against 
Autas  was  successful  after  a  sharp  action,  but  the  other  came  back, 
saying  they  had  found  a  bucket  which  could  not  be  drawn  from  the 
well.  Upon  this  the  prophet  himself  immediately  mached  on  Taeef, 
which  he  took  after  a  siege  of  more  than  ten  days.  The  people  of 
Taeef,  on  being  conquered,  became  Musulmans.  After  this  con- 
quest the  prophet  retired  with  his  army  to  Jaranah,  where  he  divided 
the  booty  taken  at  Hunayn  among  his  Koraysh  followers  and  the 
Arabs,  and  gave  none,  or  but  very  little,  to  the  Ansarees.  His 
reason  for  such  a  division  was  to  attach  firmly  to  him  those  who  had 
recently  become  Musulmans.  For  this  purpose  he  gave  a  hundred 
camels  to  Abusufeean-bin-Harb,  and  the  same  number  to  his  son 
Maveeah.  Several  other  individuals  enjoyed  the  same  share.  A 
man  by  the  name  of  Abbas-bin-Merdas,  receiving  only  four  camels, 
was  so  enraged  that  he  complained  of  the  prophet  by  chanting  an 


298  LIFE   AND    RELIGION  [CH. 

extemporaneous  ode.  Mohammed,  hearing  of  this,  ordered  K\j  to 
go  and  cut  out  Abbjis's  tongue.  Accordingly  he  led  away  the  con- 
founded man,  who  earnestly  asked  him  if  he  really  intended  to  cut 
out  his  tongue.  I  shall  obey  the  prophet's  order,  replied  My,  who 
now  led  him  into  the  camel-yard  and  bade  him  take  four  camels  and 
rank  with  the  Muhajerees,  or  a  hundred  camels  and  be  classed  with 
those  that  had  received  that  number.  At  Aly's  advice  he  content- 
ed himself  with  taking  four  camels. 

The  Ansarees  were  much  offended  at  this  division  of  the  spoils, 
and  said,  The  prophet  was  for  us  in  the  day  of  his  necessity,  but 
now,  when  he  has  gained  his  own  kindred  to  his  cause,  he  forgets  us. 
On  being  informed  of  these  reproaches,  the  prophet  ordered  the 
Ansarees  to  be  assembled  by  themselves,  when  he  came  to  them  in 
anger,  attended  only  by  the  commander  of  the' faithful,  and  thus  ad- 
dressed them  :  When  you  were  all  on  the  brink  of  hell  fire,  did  not 
God,  by  me,  give  you  salvation  ?  and  when  you  were  at  swords'  points 
with  each  other,  did  not  the  Most  High,  through  the  blessing  of  my 
presence,  inspire  union  and  love  in  your  hearts  ?  To  which  they 
responded,  Yes.  You  were  few  and  degraded  when  I  came  to  you, 
and  now,  through  my  influence,  you  have  become  numerous  and 
honorable.  In  this  way  he  enumerated  the  many  favors  he  had  con- 
ferred upon  them.  As  they  continued  silent  after  he  had  concluded 
his  address,  he  said.  Why  do  you  not  answer  me  ?  They  replied. 
What  answer  can  we  make  you,  0  prophet  of  God  ?  All  our  fathers 
and  mothers  be  your  sacrifice  !  all  that  we  enjoy  is  from  thee.  Mo- 
hammed rejoined.  You  might  indeed  say  tome,  Your  people  charged 
you  with  falsehood  and  expelled  you  from  among  them,  but  we  ac- 
knowledged your  truth  and  gave  you  an  asylum  ;  you  came  to  us 
fearful,  and  we  gave  you  assurance.  At  this,  the  whole  company 
wept  aloud,  and  the  old  men  came  to  the  prophet  and  kissed  his 
blessed  hands,  and  feet,  and  knees,  saying.  We  are  satisfied  to  have 
God  and  his  prophet ;  do  what  you  please  with  our  own  property. 
He  then  said.  You  were  vexed  with  me  for  dividing  the  plunder 
among  those  that  have  recently  embraced  islam,  in  order  to  attach 
them  firmly  to  the  faith,  and  make  them  your  efficient  coadjutors, 
while  to  you  belonged  the  more  excellent  riches  of  the  faith.  Are 
you  not  content  that  others  should  take  sheep  and  camels,  while  the 
prophet  is  your  portion  ?  He  then  declared  the  Ansarees  peculiarly 
his  own,  the  ark  of  his  mysteries,  and  said  if  all  the  world  were  to 
go  to  one  wady,  and  the  Ansarees  to  another,  he  would  certainly 
continue  with  them.  He  concluded  by  imploring  pardon  for  them 
and  their  posterity.  The  next  year  the  Ansarees  received  a  very 
large  share  of  plunder. 

As  the  prophet  was  preparing  to  march,  the  people  still  clamored 
for  booty,  and  he  plucked  some  hair  from  a  camel  and  told  them  that 
he  was  not  enriched  by  the  spoils  they  had  taken  to  the  amount  of 


XVII.]  OF   MOHAMMED.  299 

those  few  hairs,  except  the  fifth,  which  of  right  belonged  to  him, 
and  even  this  he  would  give  up  to  them. 

In  the  month  Zeelkadah  he  marched  back  to  Mekkah,  and  per- 
formed the  rites  of  the  pilgrimage  entitled  Umrah.  He  appointed 
Maaz-bin-Jibel  emeer  of  Mekkah,  or,  as  some  say,  Atab-bin-Asayd, 
constituting  Maaz  his  associate  to  instruct  the  people  of  Mekkah  in 
the  faith. 

The  imam  Saduk  declares  that  the  prophet  was  never  in  greater 
danger  than  at  Hunayn,  for  most  of  the  nomadic  tribes  were  op- 
posed to  him  in  that  battle.  A  daughter  of  his  nurse  Haleemah 
was  there  taken  prisoner,  and  on  being  brought  to  the  prophet,  said 
she  was  his  sister,  the  daughter  of  his  nurse,  and  that  she  was  now 
a  prisoner.  He  spread  his  cloak  for  her  to  sit  on,  and  conversed 
with  her  a  long  time,  asking  her  many  questions.  He  did  not  take 
as  much  notice  of  her  brother,  assigning  as  a  reason,  that  the  daugh- 
ter had  been  more  dutiful  to  her  parents  than  her  brother.  At  her 
intercession  he  freed  the  prisoners. 

It  is  related  that  in  the  eight  year  of  the  Hijret,  in  the  month 
of  Zeehejah,  Ibraheem,  the  son  of  Mohammed  by  Mareeah,  was  born. 
Seven  days  after  the  birth,  the  prophet  gave  the  customary  enter- 
tainment, shaved  his  son's  head  and  buried  the  hair,  giving  its  weight 
in  silver  to  the  poor.  It  is  said  that  in  this  same  year  his  daughter 
Zaynab  died  ;  and  he  sent  Kab-bin- Ameer  on  an  expedition  to  Sham, 
who,  with  his  party,  were  all  slain. 

In  the  summer  a  kafilah  from  Sham  arriving  at  Medeenah,  with 
carpets  and  provisions  for  sale,  gave  information  that  the  army  of 
Koom,  commanded  by  the  emperor  Herkul*  in  person,  who  had  been 
joined  by  many  of  the  Arab  tribes,  had  arrived  at  Hams,  the  main 
body  of  the  army  having  advanced  as  far  as  Bulka,  their  object  be- 
ing to  attack  the  Musulraans.  The  prophet  immediately  made  pre- 
parations to  march  to  Tabook,  and  summoned  all  the  tribes  of  Me- 
deenah and  Mekkah,  with  others,  to  the  sacred  war.  He  ordered  that 
those  who  had  property  should  assist  the  poor  in  the  expedition. 
Great  and  general  contributions  were  made  to  defray  the  expense  of 
outfit  and  charges  of  the  war.  After  leaving  the  city  and  encamp- 
ing at  Saynat-ul-Bidan,  he  made  the  following  address  to  his  army : 
Praise  and  thanksgiving  be  to  God  :  0  ye  people,  verily  the  truest 
word  is  the  book  of  God ;  the  best  discourse  is  that  of  piety ;  the 
best  of  sects  is  that  of  Ibraheem,  and  the  best  of  religious  obser- 
vances are  those  of  Mohammed.  The  most  excellent  utterance  is 
praising  God,  the  best  of  narratives  are  those  of  the  Koran,  the  best 
of  works  are  those  which  are  moderate,  and  the  worst  of  deeds  is 
heresy.  The  best  of  religious  directions  are  those  of  the  prophets,  and 
the  best  death  is  martyrdom.     The  worst  of  the  blind  are  those  of  a 

*  Heraclius. 


300  LIFE   AND   RELIGION  [CH. 

blind  heart,  who  wander  after  receiving  religious  instruction  ;  the  best 
works  are  those  which  confer  advantages  in  the  future  world.  The 
hand  that  gives  is  better  than  the  hand  that  receives,  and  a  small 
competence  is  better  than  great  wealth,  which  makes  men  forgetful 
of  God.  The  worst  who  ever  ask  for  pardon  are  those  that  do  so 
at  death,  and  the  most  degraded  of  penitents  are  those  that  appear 
as  such  at  the  judgment.  There  are  those  who  do  not,  except  rare- 
ly, assemble  for  worship  on  Friday,  and  some  only  occasionally  think 
of  God,  but  the  worst  of  all  that  commit  faults  with  the  tongue  are 
liars.  The  most  perfect  independence  is  that  from  appetite,  and  the 
best  of  necessaries  is  fearing  the  wrath  of  God. 

The  beginning  of  wisdom  is  to  fear  God,  and  the  best  thing  that 
comes  to  the  heart  of  man  is  assurance  in  the  faith.  Doubt  in  reli- 
gion is  infidelity,  and  distance  from  the  truth  is  the  part  of  ignorance. 
Stealing  from  public  spoils  is  the  portion  of  hell  fire,  drunken- 
ness is  a  flame  of  hell,  poetry  is  of  Shay  tan,  wine  is  the  gatherer  of 
all  sins,  and  women  are  the  nets  of  the  devil.  The  worst  of  arts  is 
that  of  women,  and  the  worst  of  frauds  is  defrauding  orphans.  He 
is  of  a  fortunate  mind  who  receives  admonition  from  the  state  of 
others,  and  he  is  ill-starred  whom  God  knows  to  be  such  before  his 
birth.  Every  one  of  you  will  at  last  go  to  a  narrow  cell,  toward 
which  all  your  acts  tend.  The  worst  device  is  that  of  lying. 
Whatever  is  to  come  soon  arrives.  Enmity  to  believers  is  corrup- 
tion, fighting  them  is  infidelity,  and  slandering  them  is  sin  against 
God.  Their  property  is  as  sacred  as  their  blood.  Whoever  trusts 
in  God  will  be  sufficiently  assisted,  and  to  the  patient  and  persever- 
ing God  will  give  the  victory.  Whoever  pardons  the  faults  of  others, 
God  will  pardon  his ;  whoever  quells  his  anger,  God  will  give  him  a 
great  reward  ;  whoever  is  patient  under  calamity,  God  will  bestow 
on  him  a  good  recompense.  Whoever  wishes  to  make  known  his 
good  deeds  to  men,  God  will  make  him  abject  in  their  estimation. 
Whoever  fasts  will  receive  a  double  reward,  but  God  will  punish  all 
that  sin  against  him.  The  prophet  then  repeated  several  times,  0 
Lord,  pardon  me  and  my  sect,  and  turning  to  his  followers,  said, 
I  ask  forgiveness  of  God  for  you  and  for  myself.  He  then  incited 
them  to  fight  manfully  for  the  faith,  and  all,  after  hearing  this  address, 
were  eager  for  battle. 

There  was,  however,  a  party  of  hypocrites  who  would  not  go  to  the 
war,  and  among  them  a  man  named  Jed-bin-Kays,  to  whom  Moham- 
med said,  Will  you  not  go  ?  perhaps  you  may  take  a  daughter  of 
Room  prisoner.  The  wretch  replied.  It  is  well  known  that  there  is 
no  man  fonder  of  women  than  myself;  but  what  I  fear  is,  that  on 
seeing  the  daughters  of  Room,  I  shall  not  be  able  to  restrain  myself 
within  proper  bounds :  do  not  therefore  expose  me  to  such  tempta- 
tion, but  allow  me  to  remain  at  Medecnah.  Jed  then  advised  his 
neighbors  not  to  march,  saying  there  was  nothing  to  be  gained  by 


XTir.]  OF   MOHAMMED.  301 

it  but  fatigue.  His  son  reproved  him,  and  admonished  him  that  pres- 
ently some  verses  would  be  communicated  from  heaven  denouncing 
his  infidelity,  and  which  men  would  read  and  curse  him  down  to  the 
judgment  day.  This  apprehension  was  soon  realized,  for  directly 
the  Most  High  sent  down  this  verse  :  "  There  is  of  them  who  saith 
unto  thee,  Give  me  leave  to  stay  behind,  and  expose  me  not  to  temp- 
tation. Have  they  not  fallen  into  temptation  at  home  ?  But  hell 
will  surely  encompass  the  unbelievers."*  Jed  further  observed,  Mo- 
hammed thinks  an  engagement  with  the  armies  of  Room  is  like  the 
battles  he  has  already  fought,  but  not  one  of  his  army  will  return. 

Aly  was  left  in  command  at  Medeenah,  which  arrangement  was  so 
scandalized  by  the  hypocrites,  that  at  last  the  commander  of  the  faith- 
ful took  his  arras  and  overtook  Mohammed  at  Jeraf.  The  prophet 
asked  him  why  he  had  come.  Aly  replied  that  the  hypocrites  de- 
clared that  he  had  been  left,  lest  he  should  bring  misfortune  on  the 
expedition.  That  is  false,  said  Mohammed  ;  and  are  you  not  satis- 
fied with  being  my  brother,  and  holding  in  respect  to  me  the  rank  of 
Haroon  to  Moosa,t  and  to  be  khaleefah  among  my  people,  as  there 
will  never  be  a  prophet  after  me  ?  Thus  consoled  and  reasoned,  My 
returned  to  Medeenah. 

Mohammed  now  ordered  his  army  to  be  numbered,  and  it  was 
found  to  be  twenty-five  thousand  strong,  besides  slaves  and  servants. 
He  then  commanded  the  believers  to  be  counted,  and  there  were 
twenty-five  persons  who  had  not  opposed  him  in  that  expedition. 

An  attempt  was  made  to  cut  off  Aly  on  his  return  from  camp  to 
Medeenah,  but  the  plan  was  frustrated  by  Aly's  horse,  that  miracu- 
lously spoke  and  warned  the  hero  of  the  slightly-covered  pit  dug 
for  his  destruction,  but  which  he  passed  without  harm,  the  frail  cov- 
ering miraculously  becoming  firmer  than  the  adjacent  ground.  A 
plot  was  laid  in  this  expedition  by  twenty-four  men  to  assassinate 
the  prophet.  On  arriving  near  the  place  where  they  intended  to 
put  their  plan  in  execution,  he  summoned  these  men,  and  told  them 
that  the  faithful  spirit,  Jibraeel,  had  informed  him  that  a  party  of 
hypocrites  at  Medeenah  had  plotted  the  death  of  Aly,  who  had  been 
miraculously  delivered.  When  these  twenty-four  men  heard  this 
announcement  they  whispered  to  one  another  that  Mohammed  must 
be  wonderfully  expert  in  magic,  or  some  carrier-pigeon  have  brought 
him  the  news. 

The  band  of  assassins  then  agreed  to  go  and  congratulate  the 
prophet  on  Aly's  escape,  and  thus  lull  his  own  suspicions,  and  ena- 
ble them  more  easily  to  execute  their  purpose.  They  waited  on  him 
accordingly,  and  inquired  who  was  the  most  exalted,  Aly  or  those 
angels  privileged  to  approach  near  the  Deity.  He  replied  ^hat 
the  angels  enjoyed  their  exaltation  by  loving  Mohammed  and  Aly. 

•  Surah  9  :  i9.  t  Aaron  to  Moses. 


302  LIFE  AND   RELIGION  [CH. 

When  Adam  gave  names  to  all  creatures,  the  angels  perceived  that 
he  excelled  them  in  knowledge,  and  when  they  witness  the  tempta- 
tions and  troubles  and  miseries  under  which  good  men  labor,  they 
know  themselves  inferior  in  goodness.  The  5lost  High  addressed 
them,  saying,  0  my  angels,  neither  the  allurements  of  sense  lead 
you  astray,  nor  hunger  impairs  your  strength,  nor  fear  of  enemies 
troubles  you.  Shaytan  has  no  power  to  ensnare  you,  for  you  are 
under  my  protection.  But  whoever  of  the  sons  of  Adam  holds 
fast  his  faith  under  the  trials  and  calamities  of  life,  endures  what  you 
never  suffer,  and  treasures  up  for  himself  a  number  of  blessings, 
consisting  of  nearness  of  approach  to  me,  which  you  have  not 
acquired. 

The  Most  High  made  it  evident  that  the  good  and  pious  were  more 
excellent  than  the  angels,  and  then  commanded  them  to  adore  Adam 
because  he  was  the  progenitor  of  this  race  which  is  the  best  of  crea- 
tures. Still  this  adoration  was  not  paid  to  Adam,  but  he  was  the 
Keblah  of  the  angels,  towards  which  they  prostrated  themselves  in 
adoration  of  God.  The  act  was  only  a  recognition  of  Adam's  rank 
and  greatness,  for  religious  prostration  must  be  made  to  none  but  God 
alone.  Iblees  disobeyed  the  Most  High,  and  was  destroyed  for  his 
disobedience,  which  originated  in  pride  against  Adam,  who  disobeyed 
God  by  eating  the  fruit  of  the  tree,*  but  was  not  destroyed,  for  his 
disobedience  was  not  in  pride  against  Mohammed  and  his  sacred  fam- 
ily. Accordingly  God  addressed  him,  saying,  0  Adam,  Shaytan 
disobeyed  me  in  respect  to  thee,  and  was  proud  against  thee,  there- 
fore he  was  destroyed ;  but  if  he  had  humbled  himself  before  thee, 
according  to  my  command,  and  had  ascribed  to  me  exaltation,  great- 
ness and  glorj,  verily  he  had  been  saved  as  you  were.  You  dis- 
obeyed me  in  eating  the  fruit  of  the  tree,  but  on  account  of  humbling 
yourself  before  Mohammed  and  his  family,  you  were  saved  and  deliv- 
ered from  your  fault  and  shame  and  dishonor.  Adam  took  refuge 
in  the  name  of  the  spirits  of  Mohammed  and  his  family,  and  enjoy- 
ed the  utmost  degree  of  safety  and  pardon  through  them. 

The  prophet  ordered  his  companions  to  commence  their  march  in 
the  first  part  of  the  last  half  of  the  night,  directing  at  the  same  time 
a  herald  to  proclaim  his  command,  forbidding  any  one  to  ascend  the 
mountain  called  Akabah  t  or  pass  that  place  before  himself.  He  then 
ordered  Huzayfah  to  advance  to  Akabah,  and  notice  who  passed  in 
disobedience  of  his  command.  The  man  replied  that  he  perceived 
marks  of  some  ill  design  among  the  officers  of  the  army,  and  he 
feared  he  should  be  slain  for  his  fidelity,  if  found  at  the  appointed 
place  alone.  Mohammed  answered.  There  is  a  large  rock  at  the  as- 
signed place ;  when  you  reach  it,  say.  The  prophet  of  God  commands 
thee  to  open  for  me,  that  I  may  enter  thy  centre,  then  to  shut  thy- 

•  Note  130.  t  Note  131. 


XVII.]  OF   MOHAMMED.  303 

self  again,  leaving  a  passage  for  air  and  whence  I  may  see  all  that 
pass  Akabah.  All  this  was  soon  accomplished,  after  which  the 
twenty-four  hypocrites  came  along  on  their  camels,  with  footmen  be- 
fore them.  Some  of  the  hypocrites  said.  If  any  person  is  found 
here,  kill  him,  that  he  may  not  tell  Mahommed  what  he  has  seen, 
and  prevent  him  from  ascending  Akabah  till  daylight  and  frustrate 
our  plot.  Finding  no  one,  they  took  their  positions,  some  on  the 
hill,  some  at  the  base,  and  others  in  the  public  road.  When  all  was 
arranged,  they  said  to  one  another.  Do  you  not  see  how  ready  every 
thing  is  for  the  death  of  Mohammed  ?  and  even  he  labors  to  accom- 
plish it  by  forbidding  the  people  to  ascend  Akabah  before  himself, 
that  he  may  fall  into  our  hands  alone,  and  give  us  ample  opportu- 
nity to  execute  our  design  before  his  companions  come  up. 

The  Most  High  brought  all  these  remarks  to  the  ear  of  Huzayfah, 
whom  the  rock  now  miraculously  directed  to  go  and  tell  the  prophet 
what  he  had  seen  and  heard.  At  the  same  time  the  rock  opened  to 
let  him  escape,  and  the  Most  High  transformed  him  into  a  bird,  and 
he  flew  to  the  presence  of  the  prophet,  and  on  ahghting  was  restored 
to  his  former  shape,  and  related  what  had  happened  and  named  all 
the  conspirators.  The  prophet  remarked,  The  Most  High  will  ac- 
complish His  own  decrees  respecting  the  preservation  of  Mohammed, 
although  all  the  world  league  against  him.  He  then  ordered  Hu- 
zayfah and  Salman  and  Amar  to  accompany  him  and  trust  in  God. 
One  led  his  camel,  which  another  followed  and  urged  on,  while  the 
third  marched  by  his  side.  On  reaching  Akabah,  the  conspirators 
rolled  down  from  the  hill  some  bottles  they  had  filled  with  sand,  in 
order  to  make  Mohammed's  camel  shy  and  throw  him,  but  by  divine 
power  they  bounded  high  in  the  air  and  passed  over  the  camel  without 
frightening  her.  The  prophet  now  ordered  Amar  to  ascend  the  hill 
and  with  his  staff  beat  the  camels  of  the  conspirators.  Those  camels 
shyed  and  cast  their  riders,  some  having  their  arms  broken,  and 
some  their  legs,  and  others  their  ribs,  and  they  carried  the  marks  of 
those  fractures  to  their  graves.  Abubekr,  Omar,  Abusufeean,  and 
his  son  Maveeah,  were  among  those  conspirators. 

On  arriving  at  Tabook,  it  appeared  that  the  report  of  the  empe- 
ror of  Room's  advancing  against  Mahommed  was  false.  From  this 
place  he  sent  out  a  detachment  that  took  several  places  and  consid- 
erable booty.  In  some  books  it  is  recorded  that  he  remained  two 
months  at  Tabook.  It  was  his  practice  to  conceal  his  real  destina- 
tion in  his  expeditions,  sometimes  by  announcing  that  he  was  going 
to  another  place  ;  but  on  this  occasion  so  much  preparation  was  re- 
quired that  the  destination  of  the  army  could  not  be  kept  secret. 
This  expedition  occupied  the  months  of  Rejeb,  Shaban,  and  Rama- 
zan,  in  the  eighth  year  of  the  Hijret.  It  was  attended  with 
many  miracles,  but  no  battle.  When  provisions  grew  stale  and 
scarce  the  prophet  miraculously  provided  his  army  with  a  fresh  sup- 


304  LITE   AND   RELIGION,    ETC.  [CH.  XVH. 

ply.  But  he  did  not  pray  that  a  table  should  be  sent  down  from 
heaven  for  his  followers,  lest  it  should  be  followed  with  a  calamity, 
as  in  the  days  of  Eesa.  For  Mohammed  said,  When  the  people  of 
Eesa  asked  him  to  bring  them  a  table  from  heaven,  the  Most  High 
decreed  to  fulfil  their  request,  but  declared  he  would  punish  any  of 
them  who  should  be  an  infidel  after  the  descent  of  the  table,  with  such 
a  punishment  as  had  never  before  been  inflicted  in  the  universe. 
Accordingly  after  the  miracle  had  been  realized  and  many  remained 
still  in  unbelief,  the  Most  High  transformed  them  into  the  shape  of 
hogs,  monkeys,  bears,  cats,  and  other  kinds  of  creatures  of  the  land, 
sea  and  air,  to  the  number  of  four  hundred  species  of  animals.  Mo- 
hammed, he  continued,  is  too  benevolent  thus  to  expose  you  to  the 
wrath  of  God. 

A  flying  bird  now  appeared,  and  Mohammed  said  to  some  of  his 
companions,  Tell  that  bird  that  the  prophet  of  God  commands  it  to 
fall  to  the  earth  ;  which  was  no  sooner  said  than  done.  He  then  ad- 
dressed the  bird,  saying,  By  divine  power  become  great.  The  bird 
immediately  expanded  to  the  size  of  a  hill,  so  large  that  ten  thousand 
people  at  the  command  of  the  prophet  stationed  themselves  around 
it.  He  then  ordered  all  the  feathers  to  fall  oflf,  and  the  bird  was  in- 
stantly left  bare.  Next,  by  a  word  the  flesh  was  separated  from  the 
bill,  claws,  and  bones,  which  last,  at  another  word,  were  changed  to 
cucumbers,  the  feathers  at  the  same  time  becoming  diflferent  kinds  of 
vegetables.  The  prophet  then  directed  his  followers  to  use  their 
knives  and  begin  the  repast.  A  certain  hypocrite  remarking  to  an- 
other man,  that  Mohammed  declared  the  birds  of  paradise  had  the  fla- 
vor of  roast  meat  on  one  side  and  grilled  on  the  other,  and  wonder- 
ing why  he  did  not  give  them  something  of  the  kind  on  earth,  all 
which  the  prophet  perceiving,  said  to  the  people,  Whenever  you  put 
a  morsel  into  your  mouths,  pronounce,  In  the  name  of  God  the  com- 
passionate, the  merciful,  and  blessings  on  Mohammed  and  his  fami- 
ly, and  you  will  enjoy  the  flavor  of  whatever  food  you  desire,  which 
was  fully  realized.  When  a  wish  was  expressed  for  water,  he  told 
them  to  take  a  morsel  and  pronounce  as  before,  and  they  would  find 
the  deliciousness  of  milk  and  any  sherbets*  they  might  wish,  which  was 
likewise  fulfilled.  He  then  commanded  the  bird  to  return  to  its 
original  state  and  fly  away,  which  it  did,  leaving  no  trace  on  the 
ground  of  the  miraculous  feast. 

It  is  related  that  many  messages  passed  between  Herkul  and  Mo- 
hammed while  the  latter  was  at  Tabook.  The  prophet  forewarned 
his  people  that  on  a  certain  night  a  hurricane  would  arise,  which 
proved  true,  the  tornado  blowing  one  one  man  away  to  a  distant 
mountain,  and  killing  another,  whom  Mohammed  raised  to  life. 

•  Beverages  made  of  sugar,  water,  and  acid— ^as  lemonade,  etc 


CHAPTER  XVIII. 

Conlroversey  ahout  Mohammed  at  Nejrdn  :  Deputation  to  Medeenah  and 
proposed  Appeal  to  God :  The  Nasdrd  decline  it  and  submit  to  Tribute. 

Ibn-Ashnas  relates  that  after  the  sayyid  of  creatures  had  con- 
quered illustrious  Mekkah,  and  the  Arab  tribes  had  become  his  fol- 
lowers and  subjects,  he  sent  messengers  to  all  the  people  of  the 
world,  particularly  to  the  emperors  of  Ajem  and  Room,  summoning 
them  to  embrace  islam,  pay  tribute,  or  prepare  for  war.  When  the 
heralds  of  the  prophet  delivered  these  terms  to  the  Nasara*  of  Nej- 
ranj  and  all  in  that  region,  namely,  to  the  Benee  Abdul-Dan,  Benee 
Haris-bin-Kab,  and  others  who  agreed  with  or  differed  from  them  in 
the  Nasaranee  religion  ;  that  is,  to  the  tribes  of  Arnseeah,  Salusee- 
ah,  Deenul-Mulk,  Maruneeah,  Abad  and  Nestoreeah,  they  were  all 
thrown  into  alarm,  notwithstanding  their  great  numbers.  The  peo- 
ple of  Nejrfm  assembled  to  consider  this  business  in  their  great  ke- 
neesah,  or  church,  the  floor  of  which  was  covered  with  carpets,  and 
the  walls  hung  with  silks  and  brocades.  They  erected  the  great  gold 
cross  adorned  with  gems,  and  which  the  emperors  of  Room  had  sent 
to  them. 

The  assembly  was  first  addressed  by  Abukhamid-Haseen-bin-Al- 
kemah,  surnamed  Abuharisah,  the  wisest  man  among  them,  and  a 
hundred  and  twenty  years  old.  He  used  to  bind  a  cord  on  his  fore- 
head to  prevent  his  eyebrows  from  hanging  down  over  his  eyes  and 
obstructing  his  sight.  He  rose,  and  leaned  on  his  staff  to  address 
the  people.  He  possessed  knowledge  of  the  Lord  of  the  universe 
and  a  share  of  the  remnant  of  prophetical  wisdom,  and  was  of  the 
number  of  those  that  acknowledged  the  unity  of  God  and  held  the 
faith  of  Eesa.  It  was  also  true  that  he  believed  in  Mohammed,  but 
he  concealed  this  fact  from  his  infidel  countrymen.  He  began  by 
saying,  Be  careful,  ye  children  of  Abdul-Dan,  to  preserve  the  bless- 
ings of  peace  and  prosperity,  which  God,  to  whom  be  praise,  has 
conferred  upon  you.  Lose  not  these  favors  through  carelessness  and 
precipitancy.  Verily,  what  is  not  done  you  may  do,  but  an  act  once 
accomplished  cannot  be  recalled.  Safety  lies  near  moderation  and 
carefulness,  and  truly  self-restraint  is  better  than  precipitation,  and 
parleying  long  is  better  than  making  a  hasty  onset. 

*  Christians.  t  A  town  of  Yemen. 

21 


306  LIFE  AND   RELIGION  [CH. 

Karz-bin-Sayrab,  chief  of  the  Benee  Haris,  now  rose,  and  turning 
to  the  old  chief  who  had  just  spoken,  said,  0  Abuharisah,  at  the  ti- 
dings we  have  heard  your  heart  has  become  like  one  surprised  by  a 
lion,  and  whose  reason  has  been  overthrown.  You  talk  to  us  in  pro- 
verbs, and  would  frighten  us  with  the  prospect  of  war.  But  know 
you  not  how  important  it  is  to  advance  the  truth  of  the  beneficent 
Lord,  though  at  the  expense  of  the  evil  you  dread  ?  Religious  war 
indeed  is  no  small  matter,  and  its  necessity  rarely  occurs  ;  but  cor- 
ruption of  the  true  faith  of  Almighty  God  is  a  just  cause  for  such  a 
war.  Can  you  hinder  any  of  the  people  from  joining  us  who  are  the 
pillars  of  government,  since  we  have  always  been  victorious  ?  and 
what  fault  can  you  attach  to  us  ?  Karz  ended  his  harangue  in  such 
a  passion,  that  without  perceiving  it  lie  severely  wounded  his  hand 
with  an  arrow  head  he  was  holding. 

Aukib,  whose  proper  name  was  Abdul-Meseeh-bin-Sherjeel,  chief 
of  his  tribe,  and  without  whose  advice  they  did  nothing,  next  rose, 
and  turning  to  Karz,  said,  May  your  face  be  white,  and  your  place 
respected,  and  your  party  be  honorable,  and  no  mischief  befall  those 
that  enjoy  your  protection.  You  have  alluded  to  those  whose  front 
is  soiled  with  the  dust  of  battle,  and  to  the  honors  which  warriors 
have  won,  and  to  those  they  inherit  from  illustrious  ancestors  of 
ancient  renown.  But  every  time  has  its  appropriate  counsel,  and  al- 
though there  be  men  for  all  times,  yet  every  one  is  more  suited  to 
his  own  period,  than  to  eras  which  preceded  him.  Wars  furnish  dif- 
ferent fortunes ;  some  are  destroyed,  and  others  gain  the  rank  of 
conquerors.  Safety  is  the  best  of  garments,  and  calamities  do  not 
come  without  cause,  and  the  greatest  cause  of  calamity  is  forsaking 
the  path  of  safety. 

Next  rose  up  Sayyid,  whose  proper  name  was  Ahtem-bin-Namfin, 
one  of  the  wise  men  of  Nejran,  equal  to  Aukib  in  rank,  and  was  of 
the  tribe  of  Aumilah  and  allied  to  the  tribe  Lahm.  He  turned 
toward  the  last  speaker  and  said.  Be  your  work  prosperous  and  your 
fortune  exalted.  A^crily,  whatever  shines  has  light,  and  there  is 
light  in  every  word  of  truth,  but  by  the  Lord  the  giver  of  under- 
standing, no  one  perceives  the  light  except  those  endowed  with 
vision.  Verily,  you  have  all  three  in  your  speeches  wandered  over 
mountains  and  plains.  Each  one  according  to  his  own  abilities  has 
exhibited  an  inviting  way,  and  an  indisputable  matter  if  assigned  to 
its  own  proper  place.  True  it  is,  the  chief  of  the  Koraysh  has 
summoned  you  to  a  mighty  enterj)rise ;  canvass  the  matter  well  and 
give  your  minds. 

Karz,  who  was  of  an  impetuous  temper,  resumed  and  said,  Shall 
we  abandon  our  faith,  which  is  linked  to  our  very  existence, — the 
faith  in  which  our  ancestors  lived,  and  for  which  we  are  honored  by 
the  kings  of  the  world  ?  Or  shall  we  sink  to  the  degradation  and 
baseness  of  paying  tribute  ?     No,  wallah  !  neither  of  these  will  we 


XVIII.]  OF    MOHAMMED.  307 

do,  but  will  draw  our  keen  swords  from  their  scabbards,  and  not 
sheathe  them  again  till  many  women  are  made  widows  and  our  blood 
is  poured  out  in  the  presence  of  Mohammed.  We  will  fight  him 
till  God,  to  whom  be  praise,  gives  the  final  victory  to  whom  He 
pleases. 

Sayyid  rejoined,  Have  mercy  on  yourself  and  us  all ;  a  single 
sword  drawn  by  us  will  be  the  signal  for  their  attack.  All  the  Arab 
tribes  are  the  followers  of  IMohammed,  and  have  given  into  his  hand 
the  bridle  of  their  obedience,  and  his  command  is  obeyed  in  the 
city  and  wilderness.  The  emperors  of  Ajem  and  Room  are  his  in- 
feriors ;  who,  then,  are  you  to  wage  war  against  him  'I  All  of  you 
that  engage  him  will  be  annihilated  and  your  name  forgotten ;  you 
will  be  like  straws  on  a  torrent,  or  a  morsel  of  flesh  dashed  on  a 
rock. 

In  the  assembly  was  a  man  named  Jaheer-bin-Surakah,  of  the  Na- 
sara  religion,  but  a  heretic,  though  he  ranked  high  in  the  estimation 
of  Nasara  kings.  Sayyid  addressed  him,  saying,  Give  your  opinion 
of  the  matter  before  us,  for  this  is  an  assembly  in  which  important 
events  are  to  be  decided.  He  rose  and  spoke  to  this  effect :  My 
counsel  is  that  you  yield  in  part  to  the  demands  of  Mohammed,  and 
gain  time  to  send  envoys  soliciting  help  to  all  Nasara  kings,  espe- 
cially to  Kaysar,  of  Room.  Send  to  the  kings  of  the  blacks,  sove- 
reigns of  Noobah,  Habeshah,  Alvah,  Ran,  Rabat,  Merees  and 
Kayt,  all  of  whom  are  Nasara.  In  the  same  manner  send  to 
Sham  and  the  rulers  on  that  side,  and  to  the  kings  of  Ghasan, 
Lahm,  Juzam  and  Kazauh,  and  all  others  of  your  religion  and  kin- 
dred and  friends,  and  having  marshalled  them  all,*  and  the  Nasara 
Arabs  of  Yemen,  attack  Mohammed,  who  will  then  be  unable  to 
withstand  you,  and  you  will  soon  annihilate  him  and  the  sedition  he 
has  kindled,  and  you  will  become  great  and  renowned,  like  the 
Kabah  of  Mehkah  to  which  the  world  repairs  in  pilgrimage.  This 
is  the  counsel  to  be  followed,  and  no  other  is  good. 

All  were  pleased  with  the  counsel  of  Jaheer,  and  the  assembly 
was  about  to  adopt  it  and  dissolve,  when  Harisah-bin-Asal,  of  the  true 
faith  of  Eesa,  arose,  and  turning  to  Jaheer,  began  by  chanting  an 
ode  to  this  purport :  How  long  will  you  attempt  to  obstruct  the  way 
of  truth  by  falsehood,  when  truth  cannot  be  concealed,  and  by 
the  power  of  truth  you  may  remoue  mountains  ?  It  is  vain  to  think 
of  entering  a  house  except  by  the  door.  Then  turning  to  the  as- 
sembly, he  said.  Listen,  ye  children  of  wisdom :  verily,  he  is  happy 
who  listens  to  wholesome  advice,  and  turns  not  away  from  the 
words  of  truth.  I  would  inspire  you  with  the  fear  of  God,  and  re- 
mind you  of  the  words  of  hazret  Eesa.  He  then  explained  the  tes- 
tament of  Eesa,  and  His  commands  to  His  successor  Shimoon-bin- 

*  Note  132. 


308  LIFE   AND    RELIGION  [CH. 


Yohana,  and  His  prediction  of  what  should  happen  in  His  sect, 
namely,  that  they  would  turn  to  vain  religions.  God,  to  whom  be 
praise  !  said  to  Eesa,  0  son*  of  my  handmaid,  take  my  book  with 
all  your  strength,  and  explain  it  to  the  people  of  Sureeat  in  their 
own  language.  Tell  them  I  am  the  Lord,  besides  whom  there  is  no 
Lord  ;  i  am  the  liiving  and  never  die,  immutable  in  my  existence. 
I  am  the  Lord  who  created  all  things  from  nothing.  I  am  perpefc- 
md,  without  defect,  and  unchangeable.  Verily,  I  have  raised  up  my 
prophets,  and  given  them  my  books  in  mercy  to  my  creatures,  for 
their  religious  guidance,  and  to  preserve  them  from  error.  Verily, 
I  will  send  the  chosen  of  prophets,  Ahmed,  whom  I  have  selected  of 
all  my  creatures,  even  Farkaleet,  my  friend  and  servant.  I  will 
send  him  at  a  time  when  the  world  shall  be  destitute  of  religious 
guidance,  and  will  raise  him  to  the  prophetship  in  his  native  land, 
Mount  Faran,!  in  sacred  Mekkah,  the  place  of  his  father  Ibrrdieem. 
I  will  send  new  light  to  illumine  blind  eyes,  open  deaf  ears,  and  en- 
lighten foolish  hearts.  Happy  he  who  lives  in  the  era  of  that 
prophet,  hears  his  words,  believes  in  him,  and  obeys  his  law. 

The  bright  world  now  darkened  in  the  eyes  of  Sayyid  and  Aukib, 
who  now  feared  they  should  lose  their  rank  and  dignity,  which  was 
founded  on  the  religion  of  Eesa,  if  these  predictions  should  be 
published  ;  therefore,  Aukib  turned  to  the  speaker,  saying,  Restrain 
yourself ;  more  reject  your  counsel  than  approve  it,  and  many  are 
the  speeches  which  draw  down  calamity  on  those  that  utter  them, 
Sayyid  said,  I  always  thought  you  great  and  excellent,  one  to  whom 
men  of  understanding  inclined,  but  beware  lest  you  lead  the  people 
to  a  mirage,  instead  of  water.  Mohammed,  the  leader  of  the 
Koraysh,  has  but  a  short  time  to  remain  on  earth.  After  he  is  cut 
off,  a  period  will  pass,  at  the  close  of  which  will  arise,  in  wisdom,  a 
prophet  with  the  sword,  who  will  become  king  of  a  great  empire. 
His  sect  will  extend  from  the  east  to  the  west,  and  of  his  posterity  a 
pure  king  will  arise,  who  will  conquer  all  others,  and  the  people  of 
every  faith  will  embrace  his  religion,  and  his  kingdom  will  extend 
over  all  that  night  and  day  encompass.  The  period  I  have  mention- 
ed will  be  long :  it  has  not  yet  arrived  ;  holdfast,  then,  your  present 
religion,  and  embrace  not  a  faith  which  will  soon  pass  away.  We 
are  now  attached  to  this  religion,  and  to-morrow  belongs  to  those  who 
may  see  it. 

Be  silent,  interrupted  Harisah,  that  is,  Abuharisah  ;  what  will  he 
do  to-day  who  thinks  not  of  to-morrow?  Fear  God,  that  He  may 
attend  your  cry,  for  there  is  no  refuge  in  the  universe  but  Him. 
Both  you  and  Aukib  are  our  leaders  in  religion.  Let  your  under- 
standing be  your  guide,  adopt  whatever  your  reason  approves,  and 
patiently  bear  its  results.     Choose  what  the  Most  High  will  bless, 

*  Note  133.  t  Syria.  J  Note  134. 


XVIII.]  OF    MOHAMMED.  309 

and  counsel  not  to  your  own  disbonor,  for  whoever  gives  the  bridle 
to  his  passions,  will  be  hurried  on  to  destruction,  but  he  who  con- 
siders the  end  of  his  work,  is  safe  from  disappointment.  After  re- 
buking Aukib  for  saying  the  majority  were  against  him,  Harisah, 
be  turned  again  to  Sayyid,  and  continued,  There  is  no  sword  which 
does  not  sometimes  fail,  and  no  wise  man  whose  wisdom  is  not  some- 
times lame  ;  and  happy  is  he  who  turns  from  his  error  to  the  right 
way,  but  calamity  awaits  him  that  obstinately  clings  to  his  mistake. 

You  asserted  that  after  Eesa,  two  prophets  will  arise  :  where  in 
the  divine  books  is  this  written  ?  Do  you  not  know  what  hazret 
Eesa  declared  to  the  Benee  Israeel,  saying,  What  will  be  your  state 
when  I  go  to  my  Father  and  your  Father,  and  after  a  certain  period 
the  truth  speaker  and  the  liar  shall  come  ?  Who  are  they  ?  inquired 
the  Benee  Israeel.  He  replied,  A  prophet  of  the  posterity  of  Is- 
maeel  will  arise,  and  a  liar  of  the  Benee  Israeel  will  come.  The 
truth  speaker  will  be  raised  up  for  mercy  and  war,  and  his  sovereign- 
ty will  last  while  the  world  endures.  The  title  of  the  liar  is  Meseeh 
Dujrd,*  the  anointed  liar,  whose  reign  will  be  short,  and  the  Most 
High  will  slay  him  by  my  hand  when  I  shall  again  return  to  the 
earth.  Beware,  said  Harisah,  of  the  example  of  the  Yehoodees, 
who  were  admonished  that  two  Meseehs  would  come,  one  in  mercy 
and  religious  guidance,  the  other  estranging  from  the  right  way. 
The  Yehoodees  rejected  the  true  Christ  or  Meseeh,  and  charged  him 
with  falsehood,  but  believed  in  the  Meseeh  of  error,  namely,  Dujal, 
of  whom  they  are  in  expectation,  and  have  excited  sedition,  and  cast 
the  divine  books  behind  their  backs,  martyred  the  prophets  of  God, 
and  killed  those  that  adhered  to  the  Most  High.  Then  God  blinded 
their  vision  after  they  had  seen  an  account  of  their  bad  deeds,  and 
took  away  royalty  from  among  them,  because  of  their  tyranny  and 
corruption,  and  subjected  them  to  abasement  and  degradation,  and 
doomed  them  to  hell. 

Aukib  now  demanded  of  Harisah  how  he  ascertained  Mohammed 
to  be  the  prophet  predicted  in  the  divine  books.  Perhaps  it  is  your 
cousin,  Musaylemah,t  master  of  Yemamah,  who  also  claims  to  be  a 
prophet,  and  is  descended  from  Ismaeel.  Both  he  and  Mohammed 
have  followers  who  testify  to  their  prophetship,  and  do  you  know  of 
any  material  difference  between  them  and  their  claims  ? 

Harisah  replied.  Yes,  verily,  the  difference  between  them  is 
greater  than  between  heaven  and  earth,  or  between  clouds  and  dust. 
The  prophets  and  apostles  sent  by  God  are  attended  by  certain  marks 
and  proofs  which  establish  an  assurance  of  their  truth  in  the  hearts 
of  tlicir  Lord's  servants.  But  IMusaylemah,  ruler  of  Yemamah,  is 
a  liar.  Your  own  messengers  that  visited  him  brought  back  a  suf- 
ficient refutation  of  his  claims ;  whereas,  Ahmed,  the  prophet  of  Me- 

*  Note  135.  t  Note  136. 


310  LIFE   AND   l^ELIGION  [CH. 

deenuh,  is  accompanied  with  signs  which  distingiu^hed  the  preceding 
propliets.  When  he  came  to  Meedenah  most  of  tlie  wells  were  dry, 
and  those  which  had  any  water,  it  was  brackish,  but  all  were  filled 
with  sweet  water  on  his  casting  saliva,  or  water  he  had  gargled,  into 
the  wells.  Ophthalmia  and  wounds  were  instantly  healed  by  his 
saliva,  and  many  other  miracles  were  wrought  by  him.  All  this  was 
reported  to  Musaylemah,  who  had  sent  some  men  as  spies  to  Moham- 
med. On  their  return  they  asked  him  to  do  what  the  prophet  of 
Medeenah  performed.  Reluctantly  enough  he  was  constrained  to 
make  the  attempt,  and  went  with  his  followers  to  a  well  which  had  a 
supply  of  fresh  water,  which  immediately  dried  up  when  he  cast  sali- 
va into  it  :  and  another  good  well,  into  which  he  cast  gargled  water, 
became  brackish.  A  person  having  sore  eyes  was  brought  to  him 
for  cure,  and  was  made  blind  by  the  saliva  of  Musaylemah  ;  and  a 
wounded  man,  by  the  same  application,  became  leprous.  After  these 
judgments,  Musaylemah  said  to  his  people,  You  have  done  ill  by 
my  prophetship  in  demanding  miracles  before  I  received  a  divine 
communication  authorizing  me  to  perform  them.  But  as  I  am  now 
allowed  to  work  miracles  on  your  bodies,  come,  and  whoever  has 
true  faith  in  me  shall  be  healed,  and  whoever  doubts  shall  be  worse 
than  before.  They  replied.  We  do  not  wish  you  to  do  anything  to 
us,  lest  the  people  of  Medeenah  should  reproach  us. 

At  this  story  Sayyid  and  Aukib  laughed  excessively,  and  said, 
What  relation  has  light  to  darkness,  or  truth  to  falsehood,  between 
which  there  is  not  so  much  difference  as  between  these  two  men. 
But  Aukib  in  apology  for  Musaylemah  said.  If  he  does  wrong  in 
claiming  to  be  a  prophet,  he  has  yet  done  well  in  reclaiming  his  peo- 
ple from  idolatry  to  the  worship  of  the  true  God. 

Harisah  resumed,  I  adjure  you  by  the  truth  of  Him  who  spread  out 
the  earth  and  enlightenecl  the  sun  and  moon,  to  say,  if  in  the  divine 
books  there  is  not  a  place  where  God, — to  whom  be  praise  ! — declares 
Himself  the  Lord,  besides  whom  there  is  none  else,  saying,  I 
am  the  awarder  in  the  day  of  awards.  I  have  sent  my  books  and 
raised  up  my  prophets  for  the  salvation  of  my  servants,  and  to  de- 
liver them  from  the  snares  of  Shaytfin.  The  prophets  are  among 
my  creatures  like  the  stars  of  heaven,  guiding  men  by  my  com- 
munications and  laws.  Whoever  yields  them  obedience  obeys 
me,  and  whoever  opposes  them  opposes  me.  Verily,  I  and  the  an- 
gels and  all  creatures  have  cursed  him  who  denies  my  Godhead,  or 
associates  creatures  with  me,  or  charges  me  or  my  prophets  and 
apostles  with  falsehood,  or  declares  he  has  received  a  divine  commu- 
nication when  I  have  sent  him  none,  or  conceals  my  divinity,  or 
claims  to  be  himself  divine,  or  leads  my  servants  astray,  or  obscures 
from  them  the  way  of  truth.  Verily,  he  worships  me  acceptably  who 
serves  me  in  the  manner  prescribed  by  my  servants ;   but  whoever 


XVIII.]  OP   MOHAMMED.  311 

forsakes  this  way,  all  the  service  he  renders  me  has  no  other  effect 
than  to  remove  him  the  farther  from  me. 

Aukib  assented  to  what  Harisah  had  said,  but  Sayyid,  being  a 
warrior,  observed.  As  for  this  Korayshee,  our  belief  is  that  he  is  a 
prophet  to  his  own  people,  the  children  of  Ismaeel,  but  he  claims  to 
be  raised  for  all  creatures.  Are  you  sure,  said  Harisah,  that  Mo- 
hammed is  really  a  prophet  to  his  own  people  ?  Yes,  answered 
Sayyid.  Do  you  testify  to  his  apostleship  'I  said  the  other.  Who 
can  reject  the  proofs  he  brings  ?  replied  Sayyid :  Yes,  I  testify  and 
have  no  doubt  of  it,  as  it  is  declared  by  all  the  celestial  books,  and 
all  preceding  prophets  have  predicted  his  coming.  Harisah  now 
hung  down  his  head  and  laughed,  and  drew  his  finger  on  the  ground, 
and  when  Sayyid  asked  him  the  reason,  he  said  he  was  wondering. 
Perhaps  what  I  said,  continued  Sayyid,  occasioned  your  wonder  and 
laughter.  Yes,  answered  Harisah,  is  it  not  wonderful  that  a  man 
claiming  to  be  wise  and  learned  should  say  that  the  Most  High  has 
chosen  for  the  prophetship,  and  specially  appointed  to  the  apostle- 
ship, and  aided  by  His  own  Spirit  and  wisdom  a  man  who  is  a  liar, 
who  says  he  has  received  a  divine  communication  when  he  has  not, 
and  mingles  truth  with  falsehood,  like  soothsayers,  sometimes  lying 
and  sometimes  speaking  the  truth  ?  At  this  Sayyid  was  abashed 
and  ashamed,  and  saw  that  he  had  exposed  himself  to  this  cutting 
reproach. 

Aukib  now  took  up  the  discourse,  and  after  reproving  Harisah 
for  saying  a  great  deal,  and  not  all  in  the  most  courteous  manner, 
proceeded  to  declare.  The  Most  High  has  exalted  us  above  kings 
in  the  Nasara  religion,  and  consec^uently  over  all  mankind.  You 
ought  then  to  respect  the  rights  of  those  you  address.  You  have 
mentioned  the  signs  and  miracles  of  the  brother  of  the  Koraysh,  and 
on  this  subject  have  said  much  and  said  it  well.  We  are  indeed 
certain  on  this  point,  and  testify  that  all  the  signs  and  miracles  have 
met  in  him  except  one,  which  is  to  the  others  as  the  head  to  the 
body ;  if  he  is  found  to  possess  this  also,  we  will  believe  in  him 
more  readily  than  yourself;  but  till  that  is  exhibited,  all  other 
proofs  are  vain.     What  is  that  sealing  miracle  ?    inquired  Harisah. 

Aukib  continued,  He  finds  safety  who  embraces  the  truth  when- 
ever he  discovers  it.  You  and  I  and  all  the  ulemas  of  the  divine 
books  know  that  the  past  and  the  future  is  contained  in  them,  and 
is  manifested  to  all  in  the  plainest  manner,  attended  both  by 
promises  and  threatenings.  These  books  declare  that  Ahmed  the 
prophet  will  come,  who  is  the  seal  of  the  prophets,  and  whose  sect 
will  extend  throughout  the  world  and  reign  a  long  period.  Among 
his  followers  a  sect  will  arise,  who  will  violently  take  the  sove- 
reignty from  those  that  are  nearest  related  and  dearest  to  the 
prophet,  whose  words  the  usurping  party  will  forsake,  and  tyrannize 


312  LIFE    AND    RELIGION  [CH. 

many  years,  during  which  period  royalty  will  assume  the  place  of 
the  khalafat. 

The  royal  power  of  the  usurpers  will  increase  till  every  house  in 
the  peninsula  of  Arabia  shall  contain  some  favoring  their  cause,  and 
others  fearing  their  power,  which  shall  at  last  be  broken  and 
transferred  to  others  who  will  rule  over  them  and  their  servants. 
Bad  morals  will  then  prevail,  and  sovereigns  rule  by  violence, 
and  establish  their  power  by  conquest,  but  will  at  length  lose 
territory  on  their  frontiers,  and  infidels  will  subdue  them,  and 
their  calamities  shall  so  increase  that  they  will  prefer  death  to  life. 
Their  great  men  in  this  period  will  be  unworthy  of  their  rank. 
Nothing  but  the  name  of  religion  will  be  left  to  them,  and  believers, 
who  will  be  but  few,  will  be  treated  like  strangers,  and  most  of 
them  be  reduced  to  despair  of  divine  relief.  But  the  Most  High 
will  at  last  recompense  them  for  their  sufferings,  and  succor  them 
in  their  despair,  by  a  man  of  the  posterity  of  their  prophet  Ahmed. 

The  deliverer  will  be  revealed  whence  they  know  not.  The 
heavens  and  angels  will  bless  him,  and  the  earth  and  all  that  dwell 
therein  will  rejoice  at  his  appearance.  The  earth  will  yield  him  her 
blessing,  her  ornaments  and  treasures,  till  it  is  restored  to  the  state 
in  which  it  was  in  the  time  of  Adam.  In  his  period  poverty  and 
sickness  will  be  unknown,  with  all  the  train  of  calamities  which  pre- 
ceded his  era.  Tranquillity  will  reign  in  all  cities.  Poison  will  be 
taken  away  from  all  that  have  it,  and  stings  and  claws  from  all  that 
po.ssess  them,  so  that  a  young  girl  may  fearlessly  play  with  the  viper. 
Lions  will  associate  with  cattle,  like  herdsmen,  and  the  wolf  accom- 
pany sheep  like  a  protector.  The  Most  High  will  make  that 
personage  whom  He  raises  up  the  conqueror  of  all  religions,  and 
give  him  the  keys  of  all  climates,  to  the  extremity  of  Cheen,*  till  at 
last  not  an  individual  shall  remain  without  the  pale  of  the  true 
religion. 

When  Aukib  closed  his  speech,  Harisah  highly  complimented  him, 
and  applauded  his  remarks,  which  he  declared  to  be  accordant  with 
what  God  had  revealed  in  His  books.  But,  continued  he,  what  is 
that  important  matter  you  were  to  explain  ?  Aukib  resumed.  What 
you  believe  respecting  Ahmed  the  Korayshee,  is  only  error.  Why, 
said  Harisah,  have  you  not  acknowledged  that  his  claims  to  apostle- 
ship  have  been  attested  by  miracles  ?  Yes,  replied  Aukib,  but  be- 
tween Eesaand  the  judgment,  two  prophets  are  to  appear,  the  name 
of  one  of  which  is  derived  from  that  of  the  other ;  one  is  Moham- 
med, and  the  other  Ahmed.  Moosa  has  annnounced  the  advent  of 
the  first,  and  Eesa  has  proclaimed  the  coming  of  the  second.  This 
Korayshee  is  raised  up  for  his  own  people,  but  after  him  a  prophet 
will  appear  whose  empire  will  be  great  and  his  period  long.     The 

*  China. 


XVIII.]  OF    MOUAMMED. 


313 


Most  Hio-b  will  sent  him  to  complete  the  foith,  attended  with  proofs 
to  all  people,  for,  after  Mohammed,  seditions  will  arise,  so  that  all  re- 
ligions will  be  eradicated.  Then  that  prophet  will  be  sent  to  arrange 
and  restore  religion,  and  subdue  all  opposing  sects.  After  him  just 
kings  will  reign  wherever  night  and  day  pervade,  and  will  inherit  the 
earth  like  Adam  and  Nooh,  the  heirs  and  masters  of  the  world. 
These  kings  of  so  exalted  rank  will  yet,  in  humiliation,  wear  the 
dress  of  mendicants.  They  will  be  the  dearest  of  all  creatures,  and 
by  them  the  servants  of  the  Lord  will  enjoy  prosperity.  To  the  last 
of  them,  after  a  long  period,  Eesa  will  descend.  After  them  there 
shall  be  no  good  in  life,  for  there  will  be  various  companies  without 
understanding,  or  like  sparrows  in  reason,  in  whose  period  the  judg- 
ment will  occur  in  the  age  of  the  wornt  of  creatures. 

Harisah  now  inquired  of  Aukib  if  he  was  sure  and  had  no  doubt 
the  two  names  he  had  mentioned  belonged  to  different  individuals. 
He  replied  that  the  truth  of  this  was  more  evident  to  him  than  the 
sun ;  on  which  Harisah,  in  some  metaphorical  remarks,  reflected  on 
the  use  the  other  made  of  his  reason.  Aukib  demanded  what 
Harisah  referred  to  in  speaking  so  roughly. 

Harisah  then  swore  by  the  truth  of  the  Lord,  by  whom  the  hea- 
vens and  earth  are  supported,  that  the  two  names  under  discussion 
belonged  to  one  and  the  same  person  and  prophet :  to  him  respecting 
whom  Moosa-bin-Lnran  threatened  the  people,  and  whose  advent 
Eesa-bin-Maryam  announced,  and  whom,  before  them,  Ibraheem  in 
his  book  foretold. 

After  some  laughter  on  the  part  of  Sayyid,  and  personal  remarks 
in  return  by  Harisah,  the  former  took  up  the  argument  and  adjured 
the  latter  if  he  did  not  know  what  the  book  Zajerah  declared,  which 
had  been  translated  from  the  language  of  Sureea  into  Arabic.  This, 
said  he,  is  the  book  of  Shimoon-bin-Hamon-ul-Sefa,  who  was  the  suc- 
cessor of  Eesa.  His  book  has  been  transmitted  from  hand  to  hand, 
till  it  has  reached  the  people  of  Nejran.  After  mentioning  many 
other  things,  it  declares  that  when  a  certain  period  shall  elapse,  men 
will  wander  in  error  and  cut  asunder  the  ties  of  mercy  and  kindred, 
and  the  precepts  of  the  propliets  will  be  obliterated.  The  Most 
High  will  then  raise  up  the  Farkaleet,*  and  send  Him  in  mercy  and 
justice  to  the  people,  to  separate  between  truth  and  falsehood. 
They  inquired  of  hazret  Eesfi,  saying,  0  Meseeh  of  God,  who  is 
Farkaleet?  He  replied,  Farkaleet  is  Ahmed,  the  seal  of  the 
prophets,  and  heir  of  all  their  wisdom.  By  him  the  Most  High 
will  send  mercy  in  the  period  of  his  life,  and  show  him  mercy  after 
his  death,  on  account  of  his  pure  and  sacred  descendant.  That 
prophet  will  be  raised  up  in  the  end  of  time,  when  all  the  cords  of 
rehgion  are  broken,  and  the  lights  of   the  prophets  extinguished, 

*  Paraclete,  or  Comforter. 


314  LIFE  AND   RELIGION  [CH. 


in  a  short  period  he  will  restore  the  faith  of  islam,  as  at  the  first. 
Most  Hidi  will  establish  his  eni])ire,  and  righteous  kings  after 


and 

The  Most  High  will  establish  his  enipir( 

him.  till  his  kingdom  shall  extend  throughout  the  earth. 

Harisah  replied,  All  you  have  said  is  true,  and  in  truth  there  is 
nothing  to  fear  :  but  who  is  tliat  personage  you  have  described  ?  He 
must  have  offspring,  said  Sayyid.  True,  rejoined  Hfirisah,  and  he 
is  no  other  than  Mohammed.  That  is  the  point  in  dispute,  returned 
Sayyid  :  have  not  our  own  messengers  and  other  travellers  assured 
us  the  two  sons  of  Mohammed,  namely,  Kasim,  the  son  of  a  Ko- 
raysh  woman,  Khadeejah,  and  Ibraheem,  the  son  of  Mareeah,  the 
Kibtee,  are  iDoth  dead,  and  he  is  now  left  without  a  son,  like  a 
sheep  with  a  broken  horn,  and  tending  to  destruction  ?  If  Moham- 
med had  a  son,  your  reasoning  would  have  some  probability  ;  for  in 
the  book  of  Shimoon  it  is  written.  The  son  of  that  prophet  shall  con- 
quer the  world.  But  since  Mohammed  has  no  son,  he  cannot  be 
the  one  whom  Eesa  foretold. 

Harisah  commenced  his  reply  with  an  oath  that  admonitions  were 
many  but  those  who  heed  them  few,  and  proofs  are  obvious,  were 
there  only  eyes  to  see  them.  As  those  who  have  inflamed  eyes 
cannot  look  at  the  sun,  on  account  of  the  agony  it  would  give  them, 
so  those  of  weak  understanding  cannot  comprehend  weighty  argu- 
ments. Then  turning  to  Sayyid  and  Aukib,  he  continued  :  If  Mo- 
hammed has  no  child,  do  not  follow  him ;  but  if  it  should  appear 
that  he  has  offspring  to  succeed  him,  would  you  doubt  that  he  is 
the  heir  and  seal  of  the  prophets,  and  that  his  religion  will  over- 
come all  others?  They  promptly  answered.  No  :  on  which  Harisah 
exclaimed,  Allah  akbar  !*  truth  is  manifest,  and  falsehood  put  to 
flight.  Yerily,  it  is  easier  to  remove  the  ocean  and  shiver  all  the 
rocks  to  peices,  than  to  put  to  death  the  living  truth  of  God. 
Know  ye  that  Mohammed  is  not  without  oflTspring,  and  is  therefore 
the  seal  of  the  prophets,  in  the  period  of  whose  sect  the  judgment 
will  come.  From  his  posterity  will  arise  that  righteous  king  you 
described,  and  who  will  be  sovereign  of  the  east  and  the  west. 
He  will  conquer  by  the  orthodox  Ibraheemic  faith,  which  repels 
and  subdues  all  idolatrous  religions. 

The  opponents  now  assented  that  if  Mohammed  had  offspring, 
Harisah  had  won  the  cause  in  debate,  but  told  him  his  mode  was 
fox-like ;  and  they  insisted  on  seeing  the  evidence  on  the  disputed 
point,  Harisah  replied  he  would  soon  free  them  from  doubt,  and 
impart  health  to  their  hearts.  He  then  turned  to  Abuharisah-bin- 
Alkemah,  an  old  shaykh  and  eminently  learned  man,  and  said, 
0  illustrious  father,  I  beseech  you  to  bestow  contentment  and  joy 
on  our  minds,  by  bringing  forward  the  book  entitled  Jamah,  or  the' 
Collection.     Sayyid  and  Aukib  now  proposed  to  adjourn  to  the 

♦  God  is  great. 


XVIII.]  OF    MOHAMMED.  315 

next  day,  as  it  was  near  noon  of  a  summer's  clay,  and  they  declared 
themselves  quite  exhausted.  This  is  said  to  have  been  the  fourth 
day  of  the  debate.  The  assembly  accordingly  adjourned,  with  the 
agreement  that  the  next  day  the  books  of  Zajerah  and  Jiimah 
should  be  produced,  and  a  decision  be  made  accordant  with  those 
authorities. 

The  next  day  all  the  people  of  Nejran,  with  the  devotees  and 
ulemfis,  attended  to  hear  the  debate  and  what  was  produced  from 
the  book  Jamah  on  the  subject.  At  sight  of  the  vast  expectant 
company,  Sayyid  and  Aukib  felt  ashamed,  for  they  knew  that  the 
book  appealed  to  was  against  them.  They  therefore,  being  of  the 
class  of  incarnate  demons  for  fraud  and  stratagem,  objected  to  con- 
tinuing the  debate  in  the  presence  of  such  an  assembly,  and  said 
further  that  all  were  tired  of  Harisah's  long  speeches,  and  for  them- 
selves, they  had  proved  their  position  and  urged  every  argument 
aginst  their  opponents :  why  then  should  there  be  tedious  repiti- 
tions?  But  Harisah  insisted  on  making  appeal  to  the  book  Jamah, 
which  the  people  seconded  by  loud  acclamations,  supposing  from 
the  confident  manner  of  Sayyid  and  Aukib,  that  the  authority  quot- 
ed would  certainly  be  found  in  their  favor. 

Harisah  now  sent  a  servant  to  bring  the  Jamah,  which  was  a  very 
large  and  weighty  book,  and  the  servant  brought  it  in  on  his  head. 
At  sight  of  it  Sayyid  and  Aukib  almost  died  of  grief,  for  they  knew 
it  contained  a  history  of  the  prophet  of  God,  of  his  character,  family, 
times,  and  posterity,  what  should  happen  in  his  sect,  his  compan- 
ions, and  all  events  down  to  the  judgment  day.  Sayyid  and 
Aukib  now  had  some  private  conference,  in  which  they  deprecated 
the  popular  disgrace  that  threatened  themx,  and  which  they  tried  in 
vain  to  avert  by  adjourning  the  assembly.  3Ieanwhile  Hfirisah 
introduced  in  a  secret  and  silent  manner,  a  party  who  had  just 
returned  from  a  visit  to  Mohammed. 

The  three  disputants  now  turned  their  attention  to  the  Jamah, 
and  first  produced  from  it  the  book  of  Adam,*  which  related  to  the 
kingdom  of  the  Most  High,  what  he  has  created,  and  what  he  has 
decreed  in  heaven  and  earth  respecting  things  temporal  and  eternal. 
This  book,  which  contained  all  sciences,  was  transmitted  by  the 
father  of  mankind,  to  Shays.  All  the  assembly  gave  the  strictest 
attention  to  the  book,  in  the  second  chapter  of  which  was  written  : 
In  the  name  of  God  the  compassionate,  the  merciful :  I  am  the 
Lord,  besides  whom  there  is  no  Lord,  self-existent  in  my  nature. 
I  created  the  universe,  and  the  life  of  all  is  derived  from  me. 
I  have  decreed  one  period  to  succeed  another,  and  in  everything 
have  made  the  true  and  the  false  manifest,  and  according  to 
my  own  counsel  have  given  causes   their   power.     Every  difiicult 

*  Note  137. 


316  LIFE   AND   RELIGION  [CH. 

tbin^  is  subject  to  my  power.  I  am  the  great,  beneficent  Lord, 
and  the  gracious  giver.  I  give  and  forgive,  my  mercy  outruns  my 
wrath,  and  my  favor  outstrips  punishment.  I  have  created  my 
servants  to  worship  and  serve  me,  and  have  manifested  perfect, 
divine  evidence  to  all.  Verily,  I  will  send  them  my  prophets  and 
my  books,  from  the  epoch  of  the  first  of  mankind,  Adam,  to  the 
era  of  Ahmed  my  prophet,  on  whom  I  will  send  salvation  and 
mercy,  make  in  his  heart  a  place  for  my  blessings,  and  by  him 
complete  the  list  of  my  prophets.  Adam  inquired.  Who  are  thy 
prophets,  0  Lord,  and  who  is  Ahmed,  on  whom  thou  bestowest 
such  exaltation  and  greatness  ?  The  Lord  of  the  universe  replied, 
They  will  all  be  of  thy  posterity,  and  the  last  of  them  will  be 
Ahmed.  For  what,  said  Adam,  dost  thou  raise  them  up  and  send 
them?  The  Most  High  declared,  On  account  of  my  unity,  and  to 
make  known  my  oneness  I  send  them.  I  will  communicate  by 
them  to  mankind,  three  hundred  and  thirty  religious  dispensations, 
and  will  perfect  them  all  for  Ahmed.  I  have  decreed  that  whoever 
comes  to  me  according  to  one  of  these  dispensations,  with  faith  in 
me  and  my  prophets,  shall  enter  paradise. 

The  next  passage  of  the  book  was  to  this  purport :  The  Most 
High  caused  Adam  to  know  the  prophets  and  the  rest  of  his  pos- 
terity. His  attention  was  fixed  by  a  light  or  spirit  among  them, 
that  illumined  all  the  east,  and  increased  till  it  likewise  filled  the 
west  and  towered  to  heaven.  This  he  recognized  to  be  the  Moham- 
medan light,  and  the  fragrance  shed  by  that  luminous  spirit  per- 
fumed the  world.  Around  this  spirit  he  beheld  four  others,  that 
in  fragrance  and  splendor  resembled  it  more  than  any  others  of 
his  posterity.  Next  he  saw  the  spirits  of  those  specially  aided  by 
the  five  luminous  spirits,  and  bearing  a  similitude  to  them,  and 
around  these,  again,  a  multitude  like  the  stars  of  heaven,  of  various 
degrees  of  brilliance,  but  all  inferior  in  splendor  to  those  they  sur- 
rounded. Then  blackness  like  a  dark  tempestuous  night  arose 
round  the  whole  horizon.  The  darkness,  on  nearer  approach, 
proved  to  be  innumerable  multitudes  of  horrid  shapes  and  hideous 
features,  emitting  the  most  putrid  odors. 

Adam,  confounded  at  these  wonderful  sights,  said,  0  Knower  of 
all  secrets  and  Forgiver  of  sins,  the  Lord  of  omnipotent  power  and 
victorious  decrees,  who  are  those  blessed  towering  lights  surround- 
ing that  eminent  one?  The  Most  High  replied.  They  are  thy 
heirs,  those  who  eagerly  take  my  mercies  and  are  near  me  as  inter- 
cessors, and  whose  intercession  for  sinners  T  will  accept.  This 
great  light  is  Ahmed,  the  best  of  them  and  of  all  creatures,  whom 
I  have  chosen  according  to  my  own  knowledge,  and  separated  his 
name  from  one  of  my  own  titles  ;  I  am  Mahmood,  and  he  is  Moham- 
med. The  light  which  resembles  him  is  his  vizeer  and  successor,  by 
whom  I  impart  strength  to  Mohammed,  and  I  bestow  on  that  one  my 


XVIII.]  OF    MOHAMMED.  317 

blessings.  This  other  light  is  the  best  of  my  handmaids,  the  heir  of 
my  knowledge,  and  daughter  of  Ahmed  my  prophet.  These  two 
other  lights  are  the  grandchildren  of  Mohammed,  and  the  successors 
of  the  others  in  knowledge  and  perfection.  The  lights  which  sur- 
round these  are  their  descendants,  the  heirs  of  their  wisdom. 
Verily,  I  have  chosen  them  all,  and  made  them  pure  and  innocent, 
have  bestowed  blessings  on  them  all,  and  imparted  to  them  my  per- 
fect mercy,  and  have  made  them  the  cause  of  illumination  to  the 
universe. 

Looking  down  this  train  of  luminous  spirits,  Adam  beheld 
one  that  shone  like  the  morning  star.  By  the  blessing  of  that 
favored  servant  of  mine,  declared  the  Most  High,  I  will  take 
away  the  chains  from  the  necks  of  my  servants,  remove  calamity 
from  them,  and  j&ll  the  earth  with  light,  mercy  and  justice,  after  it 
has  been  overflowed  with  cruelty,  anarchy  and  tyranny.  Adam 
rejoined,  0  Lord,  verily  he  is  great  whom  thou  exaltest,  and  he 
is  ennobled  whom  thou  dost  dignify,  and  whoever  thou  dost  exalt 
is  worthy  of  the  rank  :  but  why  are  these  thy  servants  so  highly 
exalted 't 

The  Lord  of  the  universe  declared,  I  am  the  Lord,  besides  whom 
there  is  no  Lord.  !  am  the  forgiving  and  benevolent,  the  great  and 
beneficent  God,  and  omniscient  over  all.  I  know  every  thought, 
and  the  time  and  manner  of  every  event,  and  the  circumstances  of 
that  which  will  never  transpire  had  it  pleased  me  to  give  it  existence. 
Verily,  on  examining  the  hearts  of  my  servants,  I  have  found  none 
more  obedient  to  me  and  benevolent  to  my  creatures,  than  the 
prophets,  for  which  reason  I  bestowed  on  them  my  wisdom  and 
apostleship,  and  laid  on  their  shoulders  the  burden  of  the  doctrine 
of  prophecy.  For  these  I  decreed  a  company  peculiarly  belonging 
to  the  prophets,  to  whom  they  are  aids  and  successors  and  leaders 
among  the  people,  who  by  their  instrumentality  shall  be  turned  from 
crooked  paths  to  the  right  way.  When  I  looked  among  the 
prophets,  I  found  no  one  that  obeyed  me  better,  or  who  was  more 
benevolent  toward  my  creatures,  than  Mohammed,  my  chosen,  and 
best  of  my  creatures.  I  chose  him  in  my  wisdom,  and  exalted  his 
name  by  my  own.  Those  others  I  found  peculiar  to  him,  and 
resembling  him  in  heart ;  therefore  I  united  them  to  him,  and 
constituted  them  heirs  of  my  books  and  of  divine  communications, 
the  abodes  of  my  wisdom  and  light.  I  swore  by  my  own  nature  that 
I  would  never  punish  any  by  fire  who  should  not  have  sinned  against 
the  doctrine  of  my  unity,  and  who  should  have  seized  the  cord  of 
these  my  favorites'  love. 

Abuharisah  now  directed  them  to  look  into  the  book  of  Shays, 
which  had  been  transmitted  as  a  heritage  to  Idrees.  The  book  was 
written  in  the  ancient  Surecanee  character.  Here  it  was  recorded 
that  when  Idrees  was  in  the  house  of  his  devotions,  in  the  land 


318  LIFE   AND    RELIGION  [CH. 

of  Koofali,  his  people  assembled  around  liim,  and  he  addressed 
them  sayhig :  One  day  a  dispute  arose  among  the  offspring  of 
Adam,  on  the  question,  who  was  the  most  exalted  creature  ;  some 
maintaining  that  this  dignity  belonged  to  Adam,  others  insisting 
that  the  honor  must  be  the  property  of  the  angels  who  had  never 
disobeyed  the  divine  commands,  particularly  the  archangels  Jib- 
raeel,  Meekfieel  and  Israfeel.  Some  declared  that  Jibn'ieel 
must  be  greatest  of  all,  as  he  was  entrusted  by  the  Most  High 
with  divine  communications.  They  came  at  length  and  referred 
their  dispute  to  Adam,  and  told  him  what  they  had  said  on  the  sub- 
ject. He  replied,  I  will  tell  you,  my  children,  who  is  most  exalted 
before  God.  Verily,  when  spirit  was  breathed  into  me,  and  I  sat  up, 
the  great  divine  empyrean  was  beaming  in  my  sight,  and  on  it  was 
written,  There  is  no  God  but  God ;  Mohammed  is  the  prophet  of 
God.  This  I  found  written  all  over  heaven,  so  that  there  was  no 
blank  left  the  size  of  a  parchment  page.  The  nam.e  of  every  be- 
liever was  written  on  the  empyrean,  twelve  of  which  names  Adam 
repeated,  and  said,  0  my  children,  Mohammed  and  those  twelve 
persons  are  dearest  and  most  exalted  of  all  creatures  with  the  Most 
High. 

Abuhtirisah  next  referred  to  the  book  of  Ibraheem,  and  notwith- 
standing the  objections  of  Sayyid  and  Aukib,  who  said  that  quotations 
enough  had  been  made,  insisted  on  having  the  testimony  of  that  book 
brought  forward.  It  was  written  :  The  Most  High  chose  IbrCiheem  for 
friendship,  exalted  him  with  favors,  and  made  him  the  keblah  of 
those  who  should  come  after  him,  and  established  in  his  posterity 
the  prophetship  and  imamate,  and  possession  of  the  divine  books. 
The  Most  High  gave  him  by  inheritance  an  ark  which  related  to 
science  and  wisdom.  In  that  ark  Ibraheem  found  cells  to  the  number 
of  those  prophets  sent  to  teach  all  mankind,  and  to  the  number  of 
their  respective  vizeers.  He  broke  into  all  the  cells  and  came  at 
length  to  that  of  Mohammed,  the  last  of  the  prophets,  on  whose  right 
hand  was  Aly-bin-Abutalib  represented  in  a  gigantic  portrait  beam- 
ing with  light,  with  his  hand  resting  en  the  girdle  of  Mohammed. 
On  the  portrait  was  the  inscription,  Tiiis  is  the  similitude  of  the  vizeer 
of  Mohammed,  and  who  is  aided  by  divine  victory. 

Ibraheem  inquired,  0  my  Lord  and  Master,  who  is  this  illustri- 
ous creature  ?  The  Lord  of  the  universe  answered,  This  is  my 
servant  and  chosen,  who  will  open  the  chapters  of  knowledge  and 
wisdom,  and  he  is  the  seal  of  the  prophets,  and  whose  successor,  the 
heir  of  his  wisdom,  is  represented  by  this  portrait.  Ibraheem  ask- 
ed, Who  is  the  opener  and  the  seal?  The  Lord  declared.  He  is 
Mohammed,  my  chosen,  whose  spirit  I  created  before  all  other  crea- 
tures. He  is  my  great  teacher  among  creatures,  and  I  created  him 
a  prophet,  and  chose  him  when  as  yet  Adam  was  an  unfinished  body 
of  clay.    I  will  raise  him  up  in  the  end  of  time,  that  he  may  perfect 


XVIII.]  OF   MOHAMMED.  819 

my  religion,  and  I  will  complete  in  him  my  apostleship.  This  is 
K\j,  his  brother  and  faithful  witness.  I  have  put  brotherhood  be- 
tween them  ;  I  have  chosen  them,  and  sent  salvation  on  them,  and 
have  encircled  them  with  my  blessings,  and  made  them  immaculate. 
I  chose  with  them  their  offspring  before  I  created  heaven  and  earth. 
My  choice  was  made  from  a  knowledge  of  the  goodness  and  purity 
of  their  hearts,  for  I  am  omniscient  to  know  the  character  of  my 
servants. 

Ibraheera  then  looked  and  saw  twelve  portraits  dazzling  with  light 
and  beauty,  and  bearing  a  resemblance  to  3Iohammed  and  Aly,  and 
whose  names  he  inquired.  The  Lord  replied,  This  is  the  light  of 
my  handmaid,  the  daughter  of  my  prophet,  Fatimah,  of  spotless 
purity,  whom,  with  her  husband,  I  have  constituted  the  parents  of 
the  offspring  of  my  prophet.  These  two  lights  are  Hasan  and  Hu- 
sayn ;  this  is  such  an  one,  and  so  on,  till  He  came  to  the  lord  of 
command,  Mahdy.  Then  He  said.  This  is  my  light,  by  whom  I  will 
spread  my  mercy  among  mankind,  manifest  my  religion,  and  guide 
my  servants,  when  they  despair  of  my  attending  their  cry.  Ibra- 
heem  pronounced  blessings  on  them,  and  said,  0  Lord,  send  salva- 
tion on  Mohammed  and  his  family,  as  thou  hast  chosen  and  perfect- 
ly purified  them.  The  Most  High  added.  Blessed  to  thee  be  the  ex- 
altation I  have  conferred  on  thee  in  making  Mohammed  and  his  cho- 
sen ones  of  thy  posterity,  and  descendants  of  thy  first  son  Ismaeel. 
Rejoice,  0  Ibraheem,  for  the  invocation  of  blessings  on  you  shall  be 
connected  with  the  same  act  in  their  behalf.  My  doctrine  and  mer- 
cy shall  be  continued  to  my  creatures  till  their  period  ends  and  I 
be  heir  of  heaven  and  earth,  for  all  shall  die,  after  which  I  will 
raise  up  creatures  in  my  own  justice,  and  bestow  divine  equity  and 
mercy  upon  them. 

Some  followers  of  the  prophet  on  hearing  these  accounts  of  him 
were  so  overjoyed  that  their  souls  were  near  flying  away. 

The  attention  of  the  assembly  was  now  turned  to  the  books  of 
Moosa,  and  in  the  second  book  of  the  Torat  was  found  written  this 
declaration  of  the  Lord  of  the  universe :  I  will  send,  of  the  chil- 
dren of  Ismaeel,  a  prophet,  to  whom  I  will  communicate  my  own 
book.  I  will  raise  him  up  with  a  true  and  righteous  dispensation 
for  all  my  creatures,  will  bestow  my  wisdom  on  him,  and  assist  him 
by  my  angelic  hosts.  His  offspring  shall  be  of  his  blessed  daugh- 
ter whom  I  will  give  him  in  blessing.  From  that  daughter  I  will 
cause  two  sons  to  spring,  whom,,  like  Ismaeel  and  Ishak,*  I  will  mul- 
tiply exceedingly  in  two  great  branches,  from  which  I  will  establish 
twelve  imams  for  the  preservation  of  that  which  I  will  complete  by 
the  instrumentality  of  Mohammed,  who  is  the  seal  of  the  prophets, 
and  in  the  period  of  whose  sect  I  will  set  the  judgment. 

*  Ishmael  and  Isaac. 


320  LIFE   AND    RELIGION  [CH. 

nririsah  now  exclaimed,  The  morning  of  truth  appears  for  all  who 
have  eyes  to  see,  and  the  way  of  truth  is  obvious  to  any  that  ap- 
prove the  religion  of  truth.  Is  there  still  in  your  hearts  any  dis- 
ease of  douht  of  which  you  would  be  healed  ?  Sayyid  and  Aukib 
made  no  reply.  Abuharisah  rejoined.  Take  the  last  crowning  evi- 
dence from  the  word  of  your  Sayyid,  hazret  Ecsa — peace  be  upon 
Him  ! 

Attention  was  now  directed  to  the  books  of  the  Injeel*  which  haz- 
ret Eesfi  had  brought.  In  the  fourth  book  of  these  divine  commu- 
nications was  written  :  0  Eesa,  son  of  a  pure  woman  without  hus- 
band, hear  my  word,  and  strive  in  the  executions  of  my  commands. 
Verily,  I  created  thee  without  father,  and  made  thee  a  sign  to  the 
universe.  Then  serve  and  trust  me.  Take  this  book,  and  strive 
with  all  your  might  in  its  performance,  and  in  expounding  it  to  the 
people  of  Sureea.  Tell  them  that  I  am  the  Lord,  besides  whom 
there  is  no  Lord :  I  am  the  Living,  and  the  life  of  all  is  derived 
from  me  ;  and  I  am  without  change  or  variation.  Believe  in  me 
and  in  my  prophet  whom  hereafter  I  will  send,  who  shall  come  in  the 
end  of  time  and  be  a  mercy  to  the  universe.  He  will  be  raised  up 
for  mercy  and  religious  war,  and  shall  bring  my  servants  into  the 
way  of  truth  by  the  sword.  He  is  the  first  and  last ;  that  is,  he  is 
the  first  of  all  in  respect  to  the  creation  of  his  spirit,  and  the  last  in 
his  manifestation  as  a  prophet,  and  is  raised  up  for  all  creatures,  and 
in  his  period  the  judgment  will  occur.  Announce  the  glad  tidings 
of  his  advent  to  the  children  of  Yakoob-t 

Hazret  Eesa  replied,  0  King  of  all  periods,  and  Knower  of  all 
secrets,  who  is  that  righteous  servant  whom  I  love  before  seeing 
him  ?  The  divine  response  was,  He  is  my  chosen  prophet,  who  shall 
fight  with  his  own  hand,  and  whose  word  and  acts  accord  with  each 
other,  and  what  he  manifests  is  like  what  he  conceals.  I  will  send 
him  a  new  light,  that  is,  the  Koran,  by  which  I  will  enlighten  blind 
eyes,  and  cause  deaf  ears  to  hear,  and  make  foolish  hearts  under- 
stand. Blessed  is  he,  and  blessed  is  his  sect.  His  name  is  Ahmed, 
and  he  is  the  chosen  one  of  the  offspring  of  Ibraheem  and  of  Is- 
maeel.  His  soul  is  like  the  moon,  and  his  forehead  is  luminous. 
He  will  ride  camels.  His  eyes  will  sleep,  but  not  his  spirit.  I  will 
raise  him  up  among  an  untaught  people  who  have  no  share  in  knowl- 
edge, and  his  kingdom  will  endure  till  the  judgment  takes  place. 
His  birth  will  be  in  the  city  of  his  father  Ismaeel,  even  IMekkah. 
His  wives  will  be  many,  but  his  children  few,  and  his  posterity  will 
descend  from  an  immaculate  daughter,  who  will  have  two  illustrious 
sons,  both  of  whom  will  be  martyred,  and  from  whom  the  prophet's 
descendants  will  spring.  Tooba  is  for  these  two  sons,  and  those 
that    love  them,  take  refuge  in   their   protection,  and  aid  them. 

•  Note  138.  t  Jacob. 


XVIII.]  OF    MOnAMMED.  321 

Hazret  Eesa  inquired,  0  Lord,  what  is  Tooba?  He  responded, 
Tooba  is  a  tree  in  paradise  whose  trunk  and  branches  are  gold,  and 
its  leaves  beautiful  garments.  Its  fruit  resembles  the  breasts  of 
vii'gins,  and  is  sweeter  than  honey,  and  softer  than  butter.  The 
tree  is  watered  by  the  fountain  of  Tesneem,  and  were  a  crow  to  fly 
from  the  time  it  is  first  fledged  to  old  age,  it  would  not  reach  the  top 
of  that  tree.  So  immense  is  Tooba,  that  it  shades,  by  some  cf  its 
branches,  every  abode  in  paradise. 

These  convincing  accounts  respecting  Mohammed,  drawn  from 
the  Jamah,  abashed  Sayyid  and  Aukib,  and  gave  the  palm  of  victo- 
ry to  Harisah.  The  Nasara  of  Nejran  now  gathered  around  then 
humbled  champions,  and  asked  them  what  they  intended  to  do,  and 
what  was  to  become  of  their  religion.  They  declared  that  they  had 
not  abandoned  their  ftiith,  and  exhorted  the  people  to  continue  firm 
in  the  same,  until  the  religion  of  Mohammed  should  be  better  known, 
for  which  purpose  they  would  themselves  proceed  immediately  to 
Medeenah.  On  this  journey  Sayyid  and  Aukib  were  accompanied 
by  fourteen  Nasaranees  of  Nejran,  eminent  for  knowledge  and  rank, 
and  seventy  of  the  principal  men  of  the  Benee  Haris-bin-Kab.  Kays- 
bin-Haseen  and  Yezeed-bin-Abdumadan,  who  were  ulemas  belong- 
ing to  the  cities  of  Hazramoot,  and  were  then  at  Nejran,  started  with 
the  party  for  Medeenah. 

On  approaching  Medeenah,  Sayyid  and  Aukib,  who  wished  to 
make  a  display  of  their  grandeur,  caused  their  companions  to  halt, 
wash  and  refit  themselves,  before  entering  the  city.  The  whole 
party  arrayed  themselves  in  costly  silk  garments  of  Yemen,  and  per- 
fumed themselves  with  musk.  They  then  mounted  their  horses  and 
carried  their  spears  upright,  and  being  more  portly  in  person  than 
the  other  xirabs,  they  attracted  great  admiration  on  entering  Medee- 
nah. Thoy  found  the  prophet  in  the  mesjid,  where  they  were  intro- 
duced to  him.  When  the  hour  for  their  prayers  came,  they  turned 
their  faces  towards  the  east,  and  performed  their  devotions,  which 
some  of  the  Musulmans  wished  to  prohibit,  but  Mohammed  ordered 
that  they  should  be  left  to  their  own  way  for  three  days,  during 
which  time  they  might  gain  some  knowledge  of  him  and  his  faith. 

After  three  days  the  prophet  summoned  his  visitors  to  embrace 
islam.  They  replied,  0  Aboolkasim,  we  have  found  in  thee  every 
characteristic  of  the  prophet  who  should  arise  after  hazret  Eesa,  all 
which  are  described  in  the  divine  and  glorious  bocks,  with  one  excep- 
tion which  outweighs  all  the  rest.  What  is  that  important  character- 
istic? inquired  Mohammed.  They  replied,  We  have  read  in  the 
Injeel  that  a  prophet  will  come  after  Meseeh,*  bearing  witness  to 
His  truth,  and  having  faith  in  Him;  but  you  call  Him  worthless 

*  Christ. 
22 


322  LIFE  AND   RELIGION  [CH. 

and  fiilso,  nnd  think  Ilim  a  servant.     The  narrator  here  observes 
that  their  whole  dispute  with  .Mohammed  respected  Eesa. 

Mohammed  replied,  It  is  not  as  you  say,  but  I  declare  His  truth, 
and  have  faith  in  Ilim,  and  testify  that  He  is  a  prophet  of  the  Most 
High.  Yet  I  say  He  is  the  servant  of  the  Lord  of  the  universe,  and 
not  the  master  of  His  own  advantage  or  harm,  nor  of  His  own  life  or 
death  or  resurrection,  but  that  all  these  things  are  from  the  Most  High. 
They  answered,  Can  a  servant  do  what  He  did  ?  Has  any  prophet  by 
his  own  power  wrought  such  miracles  as  He  manifested  V  Did  he  not 
raise  the  dead,  give  sight  to  those  born  blind,  and  heal  the  leprous? 
Did  He  not  tell  what  was  in  the  hearts  of  men,  and  what  they  had 
stored  in  their  houses  'I  Can  any  but  the  Most  High  do  these  things, 
or  one  who  is  truly  the  Son  of  (lod?  They  said  much  to  this  effect, 
ascribing  infinite  glory  to  Eesfi — peace  be  upon  Him  I — but  the  Lord 
of  the  universe  is  uncontaminated  by  such  words,  in  His  own  holy 
and  glorious  exaltation. 

Mohammed  replied.  What  you  asserted,  that  my  brother  Eesa 
raised  the  dead,  and  healed  the  blind  and  leprous,  and  told  people 
what  was  in  their  hearts  and  houses,  is  true  ;  but  He  did  all  these 
things  by  the  power  and  permission  of  the  Most  High,  whose  serv- 
ant Eesa  is  not  ashamed  to  be,  nor  is  he  aspiring.  Yerily,  Eesa 
had  flesh  and  blood,  and  He  ate  and  drank,  which  all  are  character- 
istics of  a  creature ;  and  His  Lord  is  the  sole  Lord,  and  in  truth 
there  is  no  similitude  of  Him,  and  no  likeness  to  Him.  They  re- 
joined, Sliow  us  one  who  like  hazret  Eesa  had  no  father.  Moham- 
med replied.  In  respect  to  his  creation,  Adam  is  more  wonderful 
than  Eesa,  for  he  became  a  creature  without  father  or  mother. 
But  no  one  mode  of  creation  is  more  difficult  than  another  with  tho 
Most  High,  whose  power  is  such  that  whatever  He  wishes  to  create, 
He  says  to  it,  Be,  and  it  is.  The  prophet  then  recited  this  verso  : 
"Verily,  the  likeness  of  Jesus  in  the  sight  of  God  is  as  the  like- 
ness of  Adam :  he  created  him  out  of  the  dust,  and  then  said  to 
him,  Be;  and  he  was.  27ns  is  the  truth  from  thy  Lord;  be  not 
therefore  one  of  those  who  doubt."*  They  said.  Our  fliith  respecting 
Eesa  remains  unshaken,  and  we  will  not  forsake  it,  nor  acknowl- 
edge that  what  you  say  concerning  Him  is  true.  Now  therefore 
let  us  make  an  appeal  to  God,  and  let  his  curse  be  on  either  of  us 
that  lies,  and  let  the  truth  be  speedily  manifested. 

The  passage  entitled  mubahlah,  or  divine  appeal,  was  now  sent 
down,  namely  :  "  And  whoever  shall  dispute  with  thee  concerning 
him,  after  the  knowledge  which  hath  been  given  thee,  say  u?ito 
(hem,  Come,  let  us  call  togetlier  our  sons  and  your  sons,  and  our 
wives  and  your  wives,  and  ourselves  and  yourselves  ;  then  let  us 
make  imprecations,  and  lay  the  curse  of  God  on  those  who  lie."t 

•  Surah  3  :  52.  f  Surah  3  :  53,  54. 


XVIII.]  OF   MOHAMMED.  323 

Mohammed  coramunicatccl  this  passage  to  them,  and  it  was  agreed 
that  tlie  appeal  should  be  made  the  nexl  day. 

SnjyitI,  Aukib,  and  tlicir  companions  now  retired  to  their  quar- 
ters without  the  city,  and  said  to  one  another,  Let  us  see  if  Moham- 
med  appears  to-morrow  with  a  multitude,  or  with  a  chosen  few.  If 
he  comes  with  men  of  worldly  rank  and  riches,  we  shall  be  victo- 
rious ;  but  if  he  comes  with  a  small  party  of  righteous  persons 
fearing  God,  which  is  the  manner  of  the  prophets,  then  take  warn- 
ing by  it  and  avoid  the  trial. 

Mohammed  ordered  a  place  between  two  small  trees  to  be  swept, 
and  a  black  cloak  to  be  spread  on  the  trees,  where  at  the  ap- 
pointed hour  he  took  his  position.  Aukib  and  Sayyid  made  their 
appearance,  with  their  two  sons,  Zaghat-ul-Muhsin  and  Abdulmu- 
nam,  and  their  wives,  Sarah  and  Maryam.  They  were  attended  by 
the  Nasa ranees  that  came  with  them  from  Nejrun,  all  in  splendid 
array.  All  the  people  of  Medecnah  came  out  with  banners,  and 
making  their  best  display,  to  see  the  issue  of  the  ordeal. 

The  prophet  remained  in  his  house  till  the  morning  was  consider- 
ably advanced,  when  he  proceeded  to  the  place  of  divine  appeal, 
attended  by  Xly  and  Fatimah,  and  their  two  sons  the  young  imams, 
Hasan  and  Ilusayn.  These  five  illustrious  persons  placed  them- 
selves under  the  cloak  which  had  been  spread  upon  the  trees.  Say- 
yid and  Aukib  appeared  and  demanded  of  the  prophet  if  he  would 
make  the  appeal  with  only  that  young  man  and  woman  and  those 
two  boys,  and  not  with  the  principal  men  of  his  sect.  He  replied 
that  he  was  so  ordered  by  the  Lord.  At  this  declaration  the  color 
of  Sayyid  and  x\ukib  turned  sallow,  and  they  went  back  to  their 
companions,  who  inquired  of  them  wliat  had  happened,  to  which  they 
made  no  reply.  A  young  ulemti  of  their  party  now  exclaimed,  Woo 
to  you  !  beware  you  do  not  engage  in  the  ordeal ;  call  to  mind  what 
you  read  in  the  Jamah  respecting  Mohammed.  Verily,  you  know 
he  is  true.  It  is  not  long  since  your  companions  were  transformed 
into  apes*  and  hogs,  therefore  fear  God.  As  they  knew  the  young 
man  wished  them  well,  they  were  silent. 

Menzer-bin-Alkemah,  a  brother  of  Abuharisah,  now  took  Sayyid 
and  Aukib  aside,  and  after  assuring  them  of  his  sincere  friendship, 
which  they  professed  not  to  doubt,  warned  them  that  all  who  had 
ever  engaged  in  an  ordeal  with  a  prophet  had  been  destroyed; 
reminding  them  at  the  same  time  that  all  who  had  any  knowledge 
of  the  divine  books  knew  that  Mohammed  was  that  pi'ophet  whom 
all  the  others  had  announced,  with  descriptions  of  him  and  his  family. 
And  even  now,  open  your  eyes  to  the  alarming  portents  of  nature. 
The  sun  is  changed  in  appearance,  tlie  trees  droop,  the  birds  lay  their 
beads  and  spread  their  wings  on  the  ground,  through  divine  fear,  not- 

»  See  page  304. 


324  LIFE    AND    RELIGION  [CH. 

withstanding  they  are  sinless,  and  this  is  only  because  they  see  signs 
of  impending  wrath.  Observe,  besides,  the  trembling  of  the  moun- 
tains, and  smoke  covering  the  earth  ;  and  although  it  is  the  clear  sea- 
son of  summer,  see  fragments  of  black  clouds  beginning  to  appear. 
Look  moreover  to  Mohammed  and  the  members  of  his  family,  how 
they  have  raised  their  hands  in  prayer,  and  are  waiting  for  you  to 
accept  the  trial  by  imprecation.  Be  assured,  then,  if  one  word  of 
imprecation  proceeds  from  them,  we  shall  never  return  to  our  families 
and  possessions  again,  but  all  be  destroyed.  Sayyid  and  Aukib  now 
trembled  and  were  almost  bereft  of  reason,  on  which  Menzer  con- 
tinued, If  you  become  Musulmans  you  will  be  safe  in  this  world 
and  the  next ;  but  if  you  want  the  world  and  cannot  forsake  the  rank 
you  enjoy  among  your  people,  I  have  nothing  to  say  to  you  on  that 
subject,  except  that  you  did  not  wisely  in  voluntarily  leaving  your 
own  city  and  challenging  Mohammed  to  a  divine  appeal.  If  you  in- 
tend to  retreat  from  the  appeal,  do  it  speedily,  and  make  peace  with 
Mohammed,  for  your  situation  is  like  that  of  the  people  to  whom 
Yoonas*  was  sent,  who  repented  when  the  signs  of  divine  wrath 
appeared. 

Sayyid  and  Aukib  now  commissioned  Menzer  to  negotiate  for  them 
with  Mohammed.  The  deputy  accordingly  waited  on  him  and  ad- 
dressed him,  As-salam  alayka,  0  prophet  of  God  !  I  testify  that 
besides  the  Lord  of  the  universe  there  is  no  Lord,  and  that  thou 
and  Eesa  are  both  servants  of  God,  and  sent  by  Him  to  mankind. 
Thus  Menzer  became  a  Musulman,  and  then  laid  the  object  of  his 
mission  before  Mohammed,  who  on  his  part  empowered  Aly  to  con- 
clude peace  with  the  Nasaranees  of  Nejran.  It  was  stipulated  that 
they  should  pay  an  annual  tribute  of  two  thousand  good  robes,  and 
one  thousand  miskals  of  gold,  one  half  to  be  delivered  in  the  month 
of  Moharrem,  and  the  other  half  in  the  month  of  Rejeb. 

My  now  introduced  Aukib  and  Sayyid,  who  were  greatly  abashed, 
to  the  prophet,  in  whose  presence  they  ratified  the  treaty  to  their  own 
humiliation.  Mohammed,  in  declaring  his  acceptance  of  the  treaty, 
said  that  if  his  opponents  had  joined  issue  with  him  in  the  appeal  by 
imprecation,  the  whole  wady  would  have  been  filled  with  fire  and  all 
the  Nasaranee  party  would  have  been  instantly  destroyed. 

The  prophet  and  his  sacred  family  now  returned  to  the  mesjid, 
where  presently  Jibraeel  met  them,  saying,  The  Most  High  sends 
you  salutation,  and  declares  that  His  servant  Moosii,  with  Haroon  and 
his  children,  made  a  divine  appeal  against  Karoon,t  who,  with  all  his 
party  and  property,  were  swallowed  up  by  the  earth.  And  if  you, 
O  Ahmed,  with  your  family,  had  met  in  ordeal  all  other  creatures, 
verily  the  heavens  had  been  rent  in  pieces,  the  mountains  torn  to 
atoms,  and  the  earth  had  sunk.  The  prophet  immediately  fell  in 
adoration,  and  rendered  thanksgiving  to  God. 

*  Note  139.  t  Note  140. 


XVIII.]  OF   MOHAMMED.  3515 

The  compiler  remarks  that  accounts  of  this  appeal,  transmitted 
down  from  hand  to  hand  by  sheeahs  and  sunnces  "without  much  con- 
trariety of  statement,  in  many  respects  prove  the  prophetship  of 
Mohammed,  the  imfimate  of  Xly,  and  the  exalted  rank  of  those 
under  the  cloak.  First,  if  the  prophet  had  not  had  full  confidence 
in  his  own  truth,  he  would  not  have  been  so  bold  in  making  a  divine 
appeal,  nor  would  he  have  exposed  those  dearest  to  him  to  imminent 
danger.  Second,  he  forewarned  his  opponents  that  if  they  joined 
issue  with  him  in  the  ordeal,  the  wrath  of  God  would  descend  upon 
them,  and  he  strove  to  bring  on  the  appeal,  which,  if  he  had  not  been 
perfectly  confident  of  success,  would  have  only  exposed  his  own 
falsehood,  a  result  which  no  sensible  man  would  have  risked.  Third , 
the  Nasaranees  avoided  the  ordeal,  when,  had  they  not  known 
Mohammed  to  be  in  the  truth,  they  certainly  should  not  have  feared 
the  imprecations  of  him  and  his  family.  This  retreat  was  injurious 
to  their  own  rank  among  their  people,  and  besides,  they  submitted  to 
the  humiliating  terms  of  tribute.  Fourth,  all  accounts  declare  that 
the  Nasaranees  hindered  one  another  from  joining  issue  in  the  ordeal, 
by  saying,  The  truth  of  Mohammed  is  manifest,  and  it  is  evident 
that  he  is  the  promised  prophet.  Fifth,  from  this  narrative  it  is 
evident  that  Klj  the  commander  of  the  faithful,  and  Fatimah,  and 
Hasan,  and  Husayn,  next  to  the  prophet,  were  the  most  exalted  of 
mankind,  and  dearest  of  all  to  Mohammed,  as  indeed  is  admitted  by 
our  opponents,  the  sunnees ;  for  instance,  by  Zamakhshary,  Bay- 
zavy,  Fakhrrazy  and  others. 

Zamakhshary,  who  is  the  most  zealous  sunnee  of  them  all,  in  the 
book  entitled  Keshaf,  says.  Since  the  prophet  challenged  his  enemies 
to  a  divine  appeal,  in  order  to  make  it  evident  which  party  was  true 
and  which  false,  of  what  use  was  it  then  to  bring  to  that  trial  women 
and  children  'I  I  answer.  His  doing  so  proves  more  perfectly  his  own 
confidence  and  faith  in  his  religion,  than  if  he  had  made  the  appeal 
by  himself  alone.  For,  in  bringing  thera  to  the  ordeal,  he  exposed 
those  dearest  to  him — parts  of  his  own  liver — and  those  of  all  man- 
kind he  loved  best,  to  divine  curse  and  destruction,  which  he  never 
would  have  done  had  he  not  been  sure  that  his  enemies  were  the 
liars,  and  he  wished  them  and  those  most  dear  to  them  to  be  destroy- 
ed if  they  joined  issue  with  him  in  the  trial.  He  named  wives  and 
children  to  be  parties  in  the  trial,  because  they  are  dearest  of  all  and 
cleave  to  the  heart  more  than  any  others,  and  often  it  happens  that 
a  man  will  expose  himself  to  death  in  order  to  protect  them,  for 
which  reason  they  have  been  sometimes  taken  with  an  army  to  pre- 
vent flight,*  and  therefore  the  verse  communicated  respecting  the 
ordeal  required  their  presence.  To  the  above  Zamakhshary  adds, 
This  is  the  most  weighty  proof  possible  of  the  exaltation  of  the  people 

*  See  page  294. 


326  LIFE   AND    RELIGION  [CH. 

of  the  cloak,  or  those  who  were  privileged  to  sit  under  it  with  tho 
propliet. 

Thus  far  the  sunnee :  Now  if  it  be  evident  that  they  were  tho 
dearest  of  mankind  to  tlie  prophet,  every  man  of  sense  must  sec 
they  were  the  best  of  creatures,  and  in  that  time,  next  to  him  ia 
excellence,  for  it  is  obvious  that  his  love  was  not  graduated  by  con- 
Banguinity,  but  that  those  dearest  to  God  were  most  beloved  by 
himself.  Now  if  they  are  better  than  others,  it  is  not  proper  that 
others  should  take  precedence  of  them. 

Sixth,  this  account  proves  that  the  imams  Hasan  and  Ilusnyn 
were  the  children  of  the  prophet,  for  in  the  verse  the  Most  High 
Bays,  "  Our  sons  and  your  sons,"  and  Mohammed  introduced  none 
but  these  in  the  ordeal.  Fakhriazy  observes  that  the  shecuhs  from 
this  verse  maintain  that  Aly-bin-Abutulib  is  superior  to  all  the 
prophets  except  Mohammed,  and  more  exalted  than  all  the  compan- 
ions of  Mohammed,  for  the  Most  High  has  declared  in  this  text, 
"  Let  us  call  ourselves  and  yourselves  ;"  the  reference  here  not  being 
to  Mohammed,  for  he  makes  the  challenge  with  respect  to  others, 
since  a  man  does  not  call  himself  This  term  must  therefore  mean 
another  than  the  prophet,  and  it  is  agreed  on  all  haiuls  that  no  one 
but  a  woman  and  children  was  there  present  except  Xly-bin-Abuta- 
lib,  who  therefore  must  here  be  denoted  by  the  term  soul  or  self. 
And  as  no  two  souls  can  be  one  and  the  same,  the  prophet  must 
hear  speak  metaphorically,  and  a  meaning  which  lies  near  tlie  literal 
acceptation  of  a  word  is  preferable  to  a  sense  which  is  remote.  ^  In 
the  case  under  consideration,  the  comparison  holds  in  every  point, 
except  that  Aiy  does  not  share  with  Mohammed  in  the  prophetsliip. 
And  since  Mohammed  is  superior  to  all  other  prophets,  Aly  must 
therefore  be  superior  to  the  companions  of  other  prophets.  ^  Fakhr- 
rtizy  states  this  as  being  held  by  the  sheeahs,  and  answers  it  in  tho 
following  manner  : — It  is  conceded  that  JMohammed  is  superior  to 
Aly,  and  in  the  same  way  it  may  be  proved  that  all  the  prophets  arc 
superior  to  all  those  who  did  not  enjoy  the  gift  ofj)rophecy. 

But  this  sunnee  gives  no  answer  to  show  that  Aly  is  not  superior 
to  the  other  companions  of  the  prophet,  for  the  plain  reason  that  he 
had  none  to  give.  And  what  lie  says  respecting  the  supeiiority  of 
the  other  propliets  over  Aly  is  obviously  futile,  for  the  sheeahs  are 
not  agreed  that  superiority  rests  solely  on  the  ground  of  prophecy, 
which  is  maintained  by  the  sunnees.  Most  of  the  shcc  ah  uleuias  insist 
that  the  commander  of  the  faithful  and  the  other  imams  are  superior 
to  all  the  other  prophets,  with  which  view  the  authority  of  the  iir;ams 
themselves  coincides.  Eighth,  most  of  the  shccrdi  and  sunnee  tra- 
ditioners  refer  to  the  declaration  of  the  prophet,  that  the  party  ho 
brought  to  the  ordeal  were  next  to  himself  the  dearest  of  creatures 
before  God.  More  will  be  said  on  this  subject  in  the  book  relating 
to  the  eminence  of  Aly,  although  what  has  here  been  stated  is  sufii- 


;CVIII.]  OP    MOHAMMED.  327 

cient  for  one  who  sincerely  seeks  the  truth.     Verily  God  is  tho 
director  in  the  right  way. 

Among  the  events  which  occurred  after  the  divine  appeal  and  to 
the  period  of  the  prophet's  farewell  hej,  or  pilgrimage  to  Mekkah,  aro 
the  following : — Mohammed  summoned  a  certain  man  named  Amcr- 
bin-Mady  to  embrace  islam,  and  as  a  motive  declared  that  at  last  a 
sound  would  be  uttered  at  which  all  the  dead  would  return  to  life, 
and  all  the  living  die,  whom  a  second  sound  would  also  restore  to  life 
and  both  classes  be  formed  in  one  line.  The  heavens  at  that  awful 
signal  would  fall  in  pieces,  the  mountains  crumble  to  atoms,  and 
tlie  flames  of  hell  blaze  forth  with  inconceivable  fury.  Amer  be- 
came a  Musulmrin,  and  being  afterwards  demanded  by  the  avenger 
of  blood  for  having  slain  a  person,  the  prophet  decided  that  ho 
could  not  now  be  punished  for  an  act  committed  in  his  former  state 
of  ignorance,  since  he  had  become  a  true  believer.  This  man 
belonged  to  the  Benee  Zubayd,  against  which  tribe^  Mohammed 
sent  Aly,  who  plundered  them  and  appropriated  to  himself  a  girl 
that  should  have  been  reserved  for  the  prophet,  to  whom  a  com- 
plaint was  therefore  made  against  the  commander  of  the  foithful,  by 
one  of  the  companions ;  but^Mohamraed  declared  that  whatever  was 
bis  was  likewise  Aly's. 

The  prophet  now  sent  K]j  to  Yemen  on  a  mission  in  which,  six 
months  previously,  Khrdid-bin-Valecd  had  foiled.  The  commander 
of  the  faithful  read  Mohammed's  letter  to  the  people,  and  in  one 
day  the  tribe  of  Hamadun  became  Musulmans.  Aly  communica- 
ted this  news  to  the  prophet,  who  was  greatly  rejoiced  and  fell  in 
adoration  and  thanksgiving  to  God,  and  on  rising  said.  The  mercy 
of  God  be  on  the  tribe  of  Hamadan.  The  conversion  of  all  Yemen 
followed  that  of  this  tribe.  To  this  account  Shaykh  Tabersee  adds 
that  Mohammed  sent  Aly  to  convert  the  people  of  Yemen,  take 
tithes  of  their  property  for  religious  purposes,  and  teach  them  tho 
laws  of  islam.  He  was  also  commissioned  to  collect  the  tribute 
from  the  people  of  Nejran. 

The  prophet  ordered  Aly  to  summon  the  people  of  Yemen  to  em- 
brace islam  before  proceeding  to  hostilities,  and  enforced  the  order 
by  the  declaration,  that  if  God  by  his  instrumentality  should  bring 
one  man  into  the  right  way,  it  would  be  better  for  him  than  the  pos- 
session of  all  the  sun  shone  upon,  and  to  be  the  imam  of  such  a  per- 
son was  preferable  to  being  his  sole  heir.  In  relating  his  success, 
Aly  said  that  at  first  the  people  of  Yemen  came  out  against  him  in 
full  armor,  but  as  previously  directed  by  the  prophet,  he  addressed 
the  mountains  and  trees,  which  responded  to  him,  and  the  Yemenees, 
terrified  at  the  miracle,  received  him  with  the  greatest  reverence  and 
embraced  islam.  When  ordered  to  go  on  this  mission,  Aly  seemed 
to  decline  by  saying  he  was  young  and  did  not  know  how  to  judge. 
The  prophet  gave  him  a  slight  blow  on  the  breast,  saying,  0  Lord, 


328  LIFE  AND    RELIGION  [CBL 

guide  his  heart !     Aly  affirmed  that  he  never  afterwards  had  the 
least  doubt  respocting  any  judgment  he  pronounced. 

It  is  related  that  in  tlie  ninth  year  of  the  Hijret  the  Arab  chiefs 
and  tribes  came  to  the  prophet  and  were  ennobled  by  islam.  It  is 
said  that  in  this  year  the  envoys  of  the  chiefs  of  Himyar  came  to 
Mohammed  with  letters  certifying  that  those  princes  had  embraced 
islam.  It  is  hkewise  said  that  a  woman  of  the  region  of  Medeenab 
was  this  year  stoned,  by  order  of  the  prophet,  on  confessing  four 
times  that  she  had  committed  adultery. 

This  year,  as  stated  by  Shaykh  Tabersee,  the  verses  entitled  Lim- 
itation of  Keproach  were  sent  down,  namely  :  "But  as  to  those  who 
accuse  women  of  reputation  of  whoredom,  and  produce  not  four 
witnesses  of  the  fact,  scourge  them  with  fourscore  stripes,  and  re- 
ceive not  their  testimony  forever;  for  such  are  infamous  prevarica- 
tors ;  excepting  those  who  shall  afterwards  repent  and  amend  ;  for 
unto  such  will  God  be  gracious  and  merciful."*  After  this  com- 
munication Ausim-bin-x\dy  said,  0  prophet  of  God,  if  one  of  us 
sees  a  man  with  his  wife  and  tells  it  abroad,  he  will  receive  eighty 
stripes ;  and  if  he  goes  to  bring  four  witnesses,  the  guilty  man  will 
have  perpetrated  the  crime  and  gone.  The  prophet  replied,  The 
verse  is  thus  communicated.  Ausim  acquiesced,  but  on  his  way 
home  met  Halal-bin-Amayah,  who  swore  he  had  found  Shareek-bin- 
Simha  in  the  act  of  adultery  with  his  wife.  Ausim  then  returned 
with  Halal  to  Mohammed,  who,  after  hearing  the  story,  summoned 
Hahil's  wife  and  stated  the  charge  made  against  her.  The  woman 
replied  that  Shareek  sometimes  came  to  their  house  to  learn  the 
Koran  of  them,  and  that  her  husband  often  left  them  together,  and 
she  did  not  know  if  he  were  excited  by  jealousy  or  by  inability  to 
provide  for  her,  to  charge  her  falsely  with  so  heinous  a  crime. 

The  Most  High  now  sent  down  the  verses  of  malediction,  namely  : 
"  They  who  shall  accuse  their  ivives  <^f  adultery,  and  shall  have  no 
witnesses  thereof  besides  themselves  ;  the  testimony  which  shall  he 
required  of  one  of  them  shall  he,  that  he  swear  four  times  by  God 
that  he  speaketh  the  truth  :  and  the  fifth  time  that  he  imprecate  the 
curse  of  God  on  him,  if  he  be  a  liar.  And  it  shall  avert  the  pun- 
ishment from  the  wife,  if  she  swear  four  times  by  God  that  he  is  a 
liar ;  and  if  the  fifth  time  she  imprecate  the  wrath  of  God  on  her, 
if  he  speaketh  the  truth."!  According  to  this  communication  the 
prophet  divorced  Halal  and  his  wife,  and  declared  that  the  unborn 
child  belonged  to  its  mother  and  had  no  father,  and  that  the  woman 
should  not  be  accused  of  adultery.  He  then  said  if  the  child 
should  possess  certain  characteristics,  they  would  prove  it  was  the 
husband's  child,  but  if  it  had  certain  other  marks  the  child  must 

*  Surah  24  :  6,  7.  t  Surah  24  :  8-10. 


XVIII.]  OF    MOHAMMED.  329 

be  Shareek's.     The  birth  proved  the  latter  true,  for  the  child  bore 
the  greatest  possible  likeness  to  Shareek. 

Among  other  events  of  this  year,  Nejashy,  in  the  mercy  of  God, 
died  in  the  month  of  Rejeb,  and  the  prophet  at  Medeenah  performed 
prayers  for  him  the  same  day,  A  light  was  constantly  seen  in  his 
tomb.  Ummkulsoom,  a  daughter  of  the  prophet,  died  in  the  month 
of  Shaban,  the  same  year.  In  the  tenth  year  of  the  Hijret,  parties 
from  the  tribes  of  Salaman  and  Muharib  came  to  the  prophet  durino- 
the  season  of  his  farewell  pilgrimage,  and  became  Musulmans.  The 
chiefs  of  Azud,  Ghasan,  Aumer,  and  the  tride  of  Zubayd,  with  Ab- 
dulkays  and  the  chiefs  of  Kandah,  this  year  embraced  islam,  as  did 
likewise  the  chiefs  of  the  Benee  Haneefah,  in  which  tribe  was  Musay- 
lemah,*  who  on  returning  to  his  own  region  claimed  to  be  a  prophet. 
The  tribe  of  Baheelah  likewise  became  Musulmans.  Some  other 
chiefs  however  visited  Mohammed  this  year  with  the  design  to  slay 
him. 

*  See  Note  136. 


CHAPTER  XIX. 

Mohammed's  Inst  Pilgrimage:  lie  inaugurates  Aly his  Successor :  Falls 
sick  after  his  Return  to  Mcdeenah. 

It  is  related  that  the  propliet  after  his  flight  to  Medoenah  remained 
there  ten  years,  during  which  period  he  had  not  performed  tlie  hej, 
and  only  one  iimrah.*  The  Lord  of  the  universe  now  commanded 
him  to  summon  his  followers  to  perform  the  hej,  or  pilgrimage,  and 
to  come  on  foot  and  on  lean  camels  from  all  sides  far  and  near  and 
be  ready  to  secure  advantage  both  for  this  world  and  the  next.  lie 
therefore  caused  it  to  be  announced  every  where  that  he  should 
perform  a  pilgrimage,  and  ordered  all  who  were  able  to  be  present. 
Multitudes  hereupon  assembled  at  Medeenah,  diligently  observing 
and  copying  the  example  of  the  prophet  in  respect  to  the  mode 
of  pilgrimage.  lie  started  four  days  before  the  close  of  the  month 
Zeolkadah,  and  the  company  arrived  at  Zeelhalccfuh  soon  after  me- 
ridian. Here  Mohammed  commanded  the  people  to  remove  the 
hair  of  the  axilla  and  pubes,  to  perform  ablutions,  leave  off  all 
sewed  garments,  and  bind  on  themselves  unsewn  cloths.  After 
these  preparations  they  performed  the  noon-prayers  in  the  mesjid  of 
Sejerah.  This  service  being  ended,  the  pilgrimage  t  ^vas  com- 
menced, or  rather  it  was  begun  by  the  prophet  himself.  ^\  hen  the 
company  arrived  at  Baydti,  near  the  first  mcel,t  the  people  formed 
in  two  columns,  occupying  each  side  of  the  road,  and  Mohammed, 
between  the  lines,  introduced  the  hej  by  shouting,  Lahayh  I — 
Yes  !  0  thou  who  hast  no  associate,  thine  are  praise  and  tiianks- 
giving.  He  pronounced  labayk  a  great  many  times,  particularly 
on  seeing  a  mounted  man,  on  ascending  or  descending  an  eminence, 
at  the  end  of  night,  and  after  prayers.  The  number  of  caniels  he 
took  with  him  for  sacrifice  is  variously  stated  at  sixty-four,  sixty-six^ 
and  a  hundred. 

The  pro])het  made  his  entrance  into  the  illustrious  city  of  Mek- 
kah  on  the  fourth  day  of  the  month  Zeelliejah,  and  entered  the  sacred 
mesjid  by  the  gate  of  the  Benee  Shaybah.  He  stopped  by  the  door 
and  rendered  thanksgiving  and  praise  to  God,  and  pronounced  bless- 
ings on  his  father  Ibrfilieem.  He  then  went  to  the  black  stonc§ 
and  drew  his  hand  over  it  and  kissed  it,  after  which  he  made  seven 

*  See  page  214.  f  Note  141.  X  Arabic— mile.  $  Note  142. 


CII.  XIX.]  LIFE   AND   RELIGION,    ETC.  331 

circuits  around  the  Kabab,  and  performed  two  rukats  of  prayer  be- 
hind the  place  of  Ibrrdieem.  This  done  he  went  to  the  well  of 
Zenizem  and  drank  of  its  waters,  and  said,  0  Lord,  verily,  I  have 
asked  of  thee  that  wisdom  which  profiteth  and  that  healing  which  is 
gufficient  for  all  ills.  He  recited  this  prayer  facing  the  Kabah,  and 
came  again  to  the  black  stone,  over  which  he  drew  his  hand  and 
kissed  it,  and  then  started  for  Sefu,  reciting  this  passage  of  the  Ko- 
ran :  "  Moreover  Safa  and  Merwah  are  two  of  the  mountains  of  God  : 
■whoever  therefore  goeth  on  pilgrimage  to  the  temple  of  Mecca  or 
visiteth  it,  it  shall  be  no  crime  in  him  if  he  compass  them  both."*  He 
then  ascended  Sefa,  and  turning  to  the  quarter  of  Yemen,  rendered 
praise  and  thanksgiving  to  the  Most  High,  and  prayed  as  long  as  one 
would  be  in  deliberately  reading  the  chapter  entitled  the  Cow.j  He 
then  descended  from  this  mountain  and  ascended  Mervah,  where  he 
continued  as  Ions;  as  he  had  done  on  Sefa.  After  this  he  went  ao;ain 
to  the  latter  mountain  and  prayed  and  returned  to  Mervah,  and 
thus  continued  to  pass  from  one  to  the  other  till  he  had  visited  each 
seven  times. 

When  this  task  was  performed,  and  while  he  was  yet  standing  on 
Mervah,  he  turned  to  the  people  and  recited  ascriptions  of  praise 
and  thanksgiving  to  God.  He  then  signed  behind  himself  and 
said.  This  is  Jibraeel,  and  he  commands  me  to  order  all  who  have 
Kot  brought  sacrifices  with  them,  to  withdraw  by  themselves  and 
change  their  hoj  to  an  umrah,  which  if  I  had  foreknown,  I  would 
not  have  brought  a  sacrifice  myself,  but  would  have  done  as  many 
of  you  now  must ;  yet  as  I  have  sacrifices  to  offer,  it  is  not  proper 
for  me  to  make  the  change.  Omar  demanded.  How  is  it  possible 
for  us  to  quit  the  hej  when  the  water  of  its  ablution  drips  from  our 
heads?  The  prophet  answered,  You  will  never  believe  in  a  proper 
hej.  Another  man  then  arose  and  said,  0  prophet  of  God,  we  un- 
derstand the  rules  of  our  religion  but  as  if  we  had  been  this  day 
created ;  tell  us,  then,  if  what  you  have  ordered  is  peculiar  to  this 
year,  or  pertains  to  every  hej.  The  prophet  replied,  This  order  is 
perpetual.  He  then  closed  his  hands  by  intersecting  his  fingers  to- 
gether, and  said.  The  umrah  has  entered  the  hej,  to  be  united  with  it 
till  the  day  of  judgment. 

At  this  juncture,  the  commander  of  the  faithful  entered  Mekkah 
on  his  return  from  Yemen,  and  going  directly  to  his  house  found 
his  wife  FaLimah  rejoicing  and  adorned  in  variegated  garments 
breathing  perfume.  In  astonishment  he  inquired  the  cause  of  this 
premature  joy,  to  which  she  replied  that  the  prophet  had  so  com- 
manded. Aly  immediately  waited  on  Mohammed,  who  made  him 
bis  associate  in  the  sacrifices. 

The  imam  Saduk  says  that  the  prophet  and  his  companions  in 

*  Surah  2  :  153.  f  Surah  2. — A  very  long  chapter. 


332  LIFE   AND   RELIGION  [CH. 

coming  to  !Mckkali  encamped  at  Abtali  near  noon  on  tlie  eighth  of 
the  month  Zeelhejah.  He  there  gave  orders  for  the  ablutatory  rite 
of  the  hej  to  be  performed,  and  the  pilgrim  ceremonies  to  be  com- 
menced. He  then  advanced  with  his  companions  and  cried,  La- 
bayk !  till  he  i^eached  Mina,  where  the  prayers  for  noon,  evening, 
night,  sleep  and  dawn,  were  performed.  On  the  morning  of  the 
ninth  day  the  prophet  and  his  companions  advanced  to  Moimt  Ara- 
fat.* One  of  the  many  defections  of  the  Koraysh  was  this,  that 
they  refused  to  advance  further  than  Mashar-ul-Haram,  saying 
they  belonged  to  the  sacred  place  and  would  not  leave  it.  The  rest 
of  the  people  advanced  to  Arafat,  and  on  their  return  to  Mashar  the 
Koraysh  joined  them  and  proceeded  with  them  back  to  Minfi.  The 
Koraysh  had  hoped  that  the  prophet  would  be  influenced  to  keep 
with  them,  but  they  were  disappointed,  for  the  Most  High  communi- 
cated to  him  this  verse  :  "  Therefore  go  in  procession  from  whence 
the  people  go  in  procession. "t  Those  referred  to  in  this  text  are 
Ibraheem,  Ismaeel  and  Ishak,  and  the  prophets  who  succeeded 
them,  all  of  whom  visited  Arafat. 

The  prophet  halted  and  pitched  his  tent  at  Nemrah,  opposite  the 
trees  called  Arak,  and  the  people  pitched  their  tents  around  his. 
When  the  sun  begun  to  decline  from  the  meridian,  Mohammed  per- 
formed ablution  and  came  to  Arafat,  where  he  ceased  to  cry  Labayk. 
He  advanced  to  the  place  which  is  called  the  mesjid  of  the  prophet, 
where  he  addressed  the  people  who  assembled  around  him,  enjoining 
them  what  to  do  and  prohibiting  what  they  should  not  do.  Noon 
and  afternoon  prayers  were  there  performed  with  one  azan,  but  at 
different  times.  He  then  went  to  the  place  Yokoof,  or  the  standing 
place,  and  as  the  people  crowded  to  approach  him  he  reproved  them 
for  it,  and  told  them  the  proper  standing  ground  of  Arafat  was  ex- 
tensive. 

The  people  remained  at  Arafat  till  after  sunset,  with  the  exception 
of  some  hypocrites  who  started  sooner,  when  Mohammed  and  his  fol- 
lowers mounted  to  return.  He  ordered  them  to  proceed  slowly, 
which  he  enforced  by  saying  to  the  people  that  the  hej  was  not  per- 
formed by  racing  horses,  nor  running  camels.  Fear  ye  God,  and 
perform  the  rites  properly  :  do  not  run  over  poor  people  on  foot.  He 
held  in  his  own  camel  so  strongly,  that  the  camel's  head  was  drawn 
back  to  the  saddle.  On  returning  to  Mashar-ul-Hirfim,  the  prayers 
for  night  and  sleep  were  there  performed,  as  were  likewise  morning 
prayers  the  next  day,  the  prophet  having  passed  the  night  in  that 
place.  He  sent  the  women  by  night  to  Mina,  ordering  them  not  to 
throw  stones  at  the  pillar  of  Shay  tan  in  Akabah  till  sunrise,  at  which 
hour  he  left  Mashar-ul-Haram  and  proceeded  to  Mina,  and  then 
threw  seven  stones  at  tl^  pillar. 

*  Note  143.  t  Surah  2  :  195. 


XIX.]  OF    MOHAMMED.  333 

Some  traditions  say  that  My  had  brought  no  camels  for  sacrifice, 
others  declared  he  had  thirty-four  or  thirty-six.  However  that  was, 
the  number  offered  by  him  and  the  prophet  was  one  hundred,  from 
each  of  which  Mohammed  ordered  him,  on  slaughtering  the  animals, 
to  separate  a  piece  of  flesh  and  put  all  the  pieces  in  a  stone  pot. 
Of  the  soup  prepared  from  these  pieces,  the  prophet  and  commander 
of  the  faithful  ate,  thus  tasting  of  the  hundred  camels.  The  skins, 
blankets,  and  ornaments  of  the  camels  were  not  given  to  the  butchers, 
but  all  were  bestowed  in  charity  on  the  poor. 

The  prophet  having  shorn  his  head,  went  the  same  day  and  per- 
formed the  circuits  of  the  Kabah,  and  the  task  of  running  between 
Mervah  and  Sefa,  after  which  he  repaired  to  Mina,  where  he  remained 
till  the  thirteenth  day  of  the  month,  on  which  day  he  three  times  re- 
peated the  ceremony  of  throwing  seven  stones  at  the  pillar  in  Aka- 
bah  ;  the  stones  were  projected  from  the  middle  finger  and  thumb. 
He  then  returned  to  Mekkah. 

It  is  related  that  on  the  second  day  the  prophet  was  at  Mina,  this 
surah  was  sent  down  to  him  :  "  When  the  assistance  of  God  shall 
come,  and  the  victory :  and  thou  shalt  see  the  people  enter  into  the 
religion  of  God  by  troops  :  celebrate  the  praise  of  thy  Lord  and  ask 
pardon  of  him  ;  for  he  is  inclined  to  forgive."*  By  this  communi- 
cation he  knew  his  last  pilgrimage  had  come.  He  considered  that 
chapter  a  proof  that  the  faith  was  established,  and  that  he  was  now 
released  from  human  work.  The  Most  High  commanded  him  to 
offer  ascriptions  of  praise,  and  make  intercession  for  himself.  He 
then  mounted  his  camel  and  said,  0  ye  people,  all  the  blood  you 
shed  in  the  state  of  your  ignorance  is  pardoned.  Yerily  this  is  like 
the  day  on  which  God  created  the  heavens  and  the  earth,  and  estab- 
lished years  and  months,  of  which  the  number  of  the  latter  was 
twelve.  Of  these  twelve  four  are  sacred  to  peace;  namely,  the 
month  of  Rejeb,  formerly  called  Mazar,  and  which  falls  between 
Jamady  and  Shaban,  and  the  three  months  of  Zeclkadah,  Zeelhe- 
jah,  and  MohaiTcm.  There  is  no  greater  infidelity  than  changing 
the  sacred  months.  This  had  been  practised  by  the  Arab  tribes  till 
the  year  of  the  farewell  hej,  when  the  sacred  months  were  made 
unchangeable. 

The  prophet  continued,  0  ye  people,  Shaytan  forever  despairing 
of  being  worshipped  in  your  country  in  the  form  of  idolatry,  is  satis- 
fied to  be  served  in  another  way.  Let  all,  then,  turn  from  Shay- 
tan and  trust  in  God.  Verily,  your  women  are  prisoners  taken 
by  divine  entrustment,  and  made  lawful  to  you  by  religious  rites, 
and  you  mutually  owe  each  othor  certain  duties,  and  in  the  number 
of  their  obligations  are  these  :  that  they  defile  not  the  conjugal 
bed,  nor  disobey  you  respecting  good  works.     If  they  are  dutiful  in 

♦  Surah  110. 


334  LIFE   AND    RELIGION  [CH. 

these  things,  give  them  their  food  and  clothing  according  to  their 
rank,  and  do  not  beat  them.  0  ye  people,  I  leave  among  you  tho 
book  of  God,  which,  if  you  properly  regard,  you  will  never  go 
astray ;  then  hold  it  fost.  As  this  day  and  month  and  city  are  hon- 
orable and  sacred,  so  has  the  Lord  of  the  universe  made  your  own 
blood  sacred,  and  likewise  your  property,  neither  of  which  must 
you  take  from  each  other.  Let  those  present  report  to  those  ab- 
sent. Verily,  after  me  there  will  be  no  prophet,  and  no  sect  suc- 
ceeding you.  He  then  raised  aloft  his  blessed  hands,  and  said,  O 
Lord,  be  thou  witness  that  I  have  imparted  to  them  what  was 
necessary. 

It  is  related  that  the  prophet  performed  four  umrahs,  and  the 
imam  Suduk  affirms  that  he  made  the  hej  twenty  times  secretly,  and 
on  each  occasion  dismounted  to  urinate  at  the  pass  of  Masnar-ul- 
ILu-am,  because  that  was  the  place  where  idols  were  first  worship- 
ped, and  whence  a  stone  was  taken  that  was  graved  for  the  Korayj^h 
into  a  great  idol  called  Hubel,  and  which  the  commander  of  tho 
faithful  at  last  threw  down  from  the  Kabah.  The  prophet  ordered 
this  stone  idol  to  be  buried  at  the  gate  of  Benee  Shaybah,  for  which 
reason  it  became  meritorious  to  enter  that  gate  trampling  over 
Hubel.  Ten,  or,  according  to  others,  seven  of  these  secret  pilgrim- 
ages, were  performed  before  Mohammed  assumed  the  prophetsbip. 
He  commenced  the  performance  of  prayer  when  he  was  four  years 
old,  on  a  journey  with  his  uncle  Abutalib  to  Busray. 

When  Omar  "became  khalecfah,  he  prohibited  two  things  which 
Mohammed  had  allowed;  namely,  forming  a  connection*  with  a 
woman  for  a  limited  period,  and  performing  the  pilgrimage  by 
proxy. 

When  the  ceremonies  of  the  pilgrimage  were  completed,  tho 
prophet,  attended  by  iVly  and  the  Musulmans,  left  Mekkah  for  Me- 
deenah.  On  reaching  Ghadeerkhomt  he  halted,  although  that  place 
had  never  before  been  a  raenzil  or  stopping-place  for  kafilahs,  be- 
cause it  had  neither  water  nor  pasturage.  The  reason  for  encamp- 
ing in  such  a  place  was  that  illustrious  verses  of  the  Koran  camo 
powerftdly  upon  him,  enjoining  him  to  establish  My  in  the  khalfifat. 
He  had  previously  received  communications  to  the  same  effect,  but 
not  expressly  appointing  the  time  for  Aly's  inauguration,  which, 
therefore,  he  had  deferred  lest  opposition  should  be  excited  and  some 
forsake  the  faith.  If  the  company  of  pilgrims  had  passed  Ghadeer- 
khom,  they  would  then  have  dispersed  to  their  several  quarters ; 
therefjre  the  Lord  of  tho  universe  willed  them  to  be  assembled  in 
this  place,  that  all  might  hear  what  should  be  said  to  the  commander 
of  the  f  lithful,  and  evidence  in  the  case  be  complete,  and  no  Mus- 
ulman  have  any  excuse  for  not  acquiescing  in  the  appointment. 

«  Note  144.  t  Note  145. 


XIX.]  OF   MOHAMMED.  335 

This  wns  the  message  from  the  Most  High  :  "  0  apostle.  piiLlish 
the  lahole  of  that  which  hath  been  sent  down  unto  thee  from  thy 
Lord  :  for  if  thou  do  not,  thou  dost  not  in  eftoct  publish  any  part; 
thereof;  and  God  will  defend  thee  against  wicked  men,  for  God 
directeth  not  the  unbelieving  people."*  Being  thus  peremptorily 
commanded  to  appoint  Aly  his  successor,  and  threatened  v/ith  pen- 
alty if  he  delayed  when  God  had  become  his  surety,  therefore  tho 
propliet  halted'in  this  unusual  place,  and  the  Musulmans  dismount- 
ed around  him. 

As  the  day  was  very  hot,  ho  ordered  them  to  take  shelter  under 
some  thorn-trees.  Having  ordered  all  the  camel-saddles  to  bo 
piled  up  for  a  member  or  rostrum,  he  commanded  his  herald  to 
Bummon  the  people  around  him.  ^lost  of  them  had  bound  their 
cloaks  on  their  feet  as  a  protection  from  the  excessive  heat.  When 
all  the  people  were  assembled,  the  prophet  ascended  the  member  of 
saddles,  and  calling  up  to  him  the  commander  of  the  faithful,  placed 
liim  on  his  right  side.  Mohammed  now  rendered  thanksgiving  to 
God,  and  then  made  an  eloquent  address  to  the  people,  in  which  ho 
foretold  his  own  death,  and  said,  I  have  been  called  to  the  gate  of 
God,  and  the  time  is  near  when  I  shall  depart  to  God,  be  concealed 
from  you,  and  bid  farewell  to  this  vain  world.  I  leave  among  you 
the  book  of  God,  to  which,  while  you  adhere,  you  will  never  go 
astray.  And  I  leave  with  you  the  members  of  my  family  who  can- 
not be  separated  from  the  book  of  God  till  both  rejoin  me  at  tho 
fountain  of  Koser.  He  then,  with  a  loud  voice,  demanded.  Am  I 
not  dearer  to  you  than  your  own  lives  ?  and  was  answered  by  tho 
people  in  the  affirmative.  Ho  then  took  the  hands  of  Xly  and 
raised  them  so  high  that  the  white f  of  his  armpits  appeared,  and 
said.  Whoever  heartily  receives  mc  as  his  master,  then  to  him  Aly 
is  the  same.  0  Lord,  befriend  every  friend  of  Aly,  and  be  tho 
enemy  of  all  his  enemies;  help  those  that  aid  him,  and  abandon 
all  that  desert  him. 

It  was  now  nearly  noon,  and  the  hottest  part  of  the  day,  and  tho 
prophet  descended  from  the  member  and  performed  two  rukats  of 
prayer,  by  which  time  it  was  meridian  ;  and  the  azan  having  been 
proclaimed,  the  prophet  and  jMusulmans  made  the  noon  prayers, 
after  which  he  went  to  his  tent,  beside  which  he  ordered  a  tent  to  bo 
pitched  for  the  commander  of  the  faithful.  AVhen  Aly  was  seated 
in  the  tent  Mohammed  commanded  the  JMusulmtms,  company  by 
company,  to  wait  upon  Aly,  congratulate  him  on  his  accession  to  tho 
imamate,  and  salute  him  emcer  and  emperor  of  the  faithful.  All 
this  was  done  by  both  men  and  women,  none  appearing  more  joyful 
at  the  inauguration  of  Aly  than  did  Omar. 

Hasan-bin-Sabit  now  came  to  the  prophet  and  asked  permission 

*  Surah  6  :  71.  t  Note  14G. 


886  LIFE   AND   RELIGION  [CH. 

to  recite  an  ocle,  embracing  what  Mohammed  had  done  and  said  at 
iVly's  inauguration  to  the  inulmate  and  khalfifat.  Permission  being 
granted,  he  ascended  an  eminence  and  with  a  loud  voice  chanted  an 
ode  which  is  quoted  by  both  sheeuhs  and  sunnees,  and  which  the 
prophet  himself  approved  saying,  0  Hasan,  you  will  always  be 
assisted  by  the  Holy  Spirit  while  you  aid  us  by  your  tongue. 
This  condition  intimated  that  Hasan  would  not  continue  firm  in 
Aly's  interest,  which  was  verified  after  the  prophet's  death. 

It  is  related  on  the  authority  of  both  sheeah  and  sunnee  tradi- 
tions, that  when  the  prophet  had  imparted  all  the  precepts  of  his 
faith  to  his  people,  except  the  indispensable  duty  of  pilgrimage  and 
the  public  appointment  of  Aly  to  the  khalafat,  Jibraeel  was  sent 
down,  and  on  the  author! tj^  of  the  Lord  of  the  universe  com- 
manded these  two  institutions  to  be  made.  The  prophet  as 
above  related,  summoned  his  followers  to  make  the  pilgrim- 
age, on  which  he  was  attended  by  seventy  thousand  people,  agree- 
ing in  number  with  the  companions  of  Moosa,  from  whom  that 
prophet  took  a  pledge  of  obedience  to  Haroon,  but  they  violated  it 
and  worshipped  the  calf  and  heavenly  bodies ;  and  so  it  happened 
in  respect  to  the  Musulmans  that  fell  to  idolizing  Abubekr  and 
Omar.  The  injunction  to  inaugurate  Sly  was  repeated  at  various 
times.  At  length  in  returning  from  his  last  pilgrimage  he  was  com- 
manded by  the  Most  High  to  turn  to  the  right  of  the  road,  to  the 
site  of  the  Mesjid  of  Ghadeer,  about  three  meets  from  Hejfah, 
where  were  a  number  of  thorn-trees  under  which  he  ordered  a  place 
for  himself  to  be  swept. 

The  traditions  we  are  now  following  declare  that  Mohammed  here 
ordered  a  member  of  stones  to  be  built,  which  he  ascended  and 
said,  God  is  worthy  of  praise  and  adoration,  being  exalted  in  His 
own  unity,  and  glorious  in  sovereignty.  His  greatness  is  manifest 
to  all  His  creatures.  His  omniscience  extends  to  every  thing,  and 
His  omnipotence  rules  over  all.  Forever  is  He  Lord  of  His  own 
greatness,  and  worthy  of  all  praise  and  adoration.  He  created  the 
high  heavens  and  levelled  the  low  earths.  He  is  most  holy  and  in- 
finitely free  from  all  defect,  the  Lord  of  angels  and  Ruh.*  He  is 
gracious  to  all  His  creatures,  and  bestows  favors  upon  all  whom 
He  causes  to  approach  the  gate  of  his  glory.  He  sees  all  eyes,  but 
they  see  not  him.  He  mercifully  sustains  His  creatures,  and  is  the 
Lord  of  knowledge  and  dignity.  His  mercy  extends  to  all,  and 
every  thing  is  under  obligation  to  His  favor.  He  punishes  accord- 
ing to  justice.  His  vengeance  does  not  hastily  arise,  and  He  pun- 
ishes less  than  is  deserved.  He  knows  the  secrets  of  all  hearts,  and 
nothing  is  concealed  from  Him.  Nothing  to  him  is  secret  or  doubt- 
ful.   He  encompasses  all  things,  and  is  almighty  over  all.    Nothing 

*  Note  147. 


XIX.]  OF   MOHAMMED.  337 

resembles  Him.  He  created  all  things  when  as  yet  there  was  no- 
thing. He  is  eternal  and  without  decline.  He  rules  justly  among 
men.  There  is  no  Lord  besides  Him.  He  is  almighty  to  esecute 
whatever  He  decrees,  and  all  His  works  are  in  wisdom.  He  knows 
every  trifling  thing  that  is  done,  and  is  the  creator  of  the  minutest 
atoms.  In  what  is  visible  and  manifest  it  is  impossible  to  describe 
a  single  part  of  the  perfection  He  displays.  His  mode  of  being  is 
unknown,  and  nothing  is  understood  of  His  mysteries  but  what  He 
reveals.  I  testify,  by  his  holy  nature,  to  mankind,  that  He  is  the 
Lord  besides  whom  there  is  no  Lord,  and  no  other  existence  is  wor- 
thy of  worship.  He  has  filled  the  world  with  manifestations  of  His 
holiness,  purity,  light  and  presence,  and  from  eternity  to  eternity 
He  enlightens  all.  He  is  the  Lord  who  executes  His  own  decrees 
without  the  counsel  of  any  intelligent  being,  and  has  no  associate 
in  ordaining  His  works,  and  there  is  no  contrariety  in  His  counsels. 
He  created  all  things  without  a  model,  and  brought  them  into  being 
without  any  one  taking  trouble  concerning  it.  He  created  man 
from  non-existence,  and  besides  Him  there  is  no  Creator.  He  firm- 
ly established  His  works,  and  bestowed  good  gifts  on  His  creatures. 
He  is  the  Just  who  never  oppresses,  and  the  Most  Merciful  to  whom 
all  things  return.  I  testify  that  He  humbles  all  things  before  His 
greatness  by  His  own  terrible  majesty.  He  is  universal  King,  who 
built  the  heavens  and  guides  the  sun  and  moon  for  the  benefit  of 
His  creatures,  which  luminaries  shall  circulate  till  an  appointed 
time.  He  draws  the  curtain  of  night  over  the  face  of  day,  and  the 
curtain  of  day  over  the  face  of  night.  He  is  the  crusher  of  every 
enemy  and  the  destroyer  of  every  shaytan. 

There  is  nothing  correspondent  to  Him  or  like  Him.  He  is  One, 
the  only  God  of  all  creatures,  to  whom  alone  they  can  appeal  in 
their  necessities.  He  is  neither  paternal  nor  filial  in  His  nature, 
and  is  not  subject  to  accident.  He  is  worshipped  in  His  unity,  and 
is  the  great  Lord.  He  purposes,  then  performs  :  wills,  and  then 
commands,  and  knows  and  numbers  all  things.  He  causes  to  die, 
and  after  death  restores  to  life.  He  makes  rich  and  makes  poor. 
He  causes  to  laugh  and  to  weep.  He  brings  near  and  removes  far 
off  Sometimes  He  prohibits,  and  sometimes  permits.  Sovereignty 
is  his  peculiar  prerogative.  He  is  worthy  of  the  best  worship. 
All  are  in  His  hand,  and  He  is  almighty  over  all.  He  is  victorious 
and  forgiving,  the  hearer  of  prayer,  and  the  great  Giver  of  favors. 
He  numbers  the  respirations,  and  is  the  Preserver  of  jins  and  of  - 
mankind,  :M,d  nothing  is  difiicult  or  troublesome  to  Him,  nor  do  the 
importunities  of  solicitors  weary  Him.  He  is  the  protector  of  the 
good,  and  bestows  favors  on  the  prosperous.  He  is  the  Lord  of  be- 
lievers, and  the  Preserver  of  the  universe  ;  that  Lord  who  is  enti- 
tled to  the  praise  of  all  His  creatures,  both  in  the  time  of  their  pros- 
perity and  in  the  season  of  their  greatest  calamity. 
23 


338  LIFE   AND    RELIGION  [CH. 

I  believe  in  Him,  and  in  His  angels,  books,  and  prophets.  I  hear 
His  commands,  and  obey  them,  and  hasten  to  do  whatever  pleases 
Him,  and  accept  whatever  He  pleases  to  send,  such  is  my  desire  to 
perform  His  mandate,  and  such  my  fear  of  His  vengeance  ;  for  He 
is  the  Lord  from  whose  wrath  there  is  no  refuge,  th-aigh  oppression 
is  not  to  be  apprehended  from  Him.  I  profess  myself  His  servant. 
I  claim  Him  for  my  protector,  and  communicate  what  He  has  im- 
parted to  me,  in  fear,  if  I  should  not,  great  punishment  would  over- 
take me,  which  none,  though  most  skilled  in  stratagem,  could  avert, 
for  there  is  no  Lord  besides  Him.  Yerily,  He  has  declared  to  me  that 
if  I  do  not  perform  what  He  has  commanded,  I  shall  be  unfaithful 
in  His  apostleship  ;  verily.  He  guarantees  me  security  from  human 
harm,  and  He  is  able  to  avert  the  mischief  of  all  enemies.  He 
manifests  mercy  to  His  friends. 

God,  0  people,  has  communicated  to  me  a  command  which  I 
have  committed  no  fault  in  not  imparting  to  you  hitherto,  and  that 
I  will  now  deliver  to  you.     Three  times  has  Jibraeel  visited  me 
with  a  salutation  from  my  Lord,  and  commanded  me  that  I  should 
stand  in  this  place  and  declare  to  all,  both  white  and  black,  that 
Xly-bin-Abutalib  is  my  brother,  and  heir,  and  khaleefah,  and  the 
leader  after  me.     His  rank  and  relation  to  me  is  like  that  of  Ha- 
roon  to  Moosa,  except  there  is  no  prophet  after  me.     He  is  consti- 
tuted over  you,  with  authority  to  command,  next  to  God  and  His 
prophet.     This  is  the  meaning  of  the  passage  which  the  Most  High 
has  communicated  to  me  in  the  Koran  :   "  Verily,  your  protector  is 
God  and  his  apostle,  and  those  who  believe,  who  observe  the  stated 
times  of  prayer,  and  give  alms,  and  who  bow  down  to  ivorship.'"* 
Mohannned  then  declared  that  Aly  prayed  and  bestowed  charity 
while  bowed  in  prayer,  and  in  all  things  endeavored  with  pure  in- 
tentions to  please  God.     I  asked  Jibraeel  to  intercede  with  God  for 
me  that  I  might  be  excused  from  communicating  this  message, 
knowing  the  devout  were  few  and  hypocrites  many.     I  knew  what 
stratagems  were  practised,  and  the  plots  of  those  deriding  islam,  and 
whom  the  Most  High  has  described  in  His  book  as  those  who  say 
with  the  tongue  what  is  not  in  their  heart,  which  they  think  a  light 
matter  although  it  is  grievous.     They  have  carried  their  injurious 
treatment  of  me  so  far  as  to  name  me  in  derision  the  Hearkcner,  be- 
cause Xly  was  always  with  me  and  I  looked  to  him  and  attended  to 
what  he  said.     If  I  pleased  I  could  name  the  individuals  to  whom  I 
refer,  or  describe  them  so  that  they  would  be  known  ;  but  I  deal 
with  them  in  mercy  and  will  not  subject  them  to  disgrace. 

I  know  the  Most  High  will  not  be  satisfied  unless  I  perform  what 
He  has  commanded.  Know  ye,  then,  0  people,  that  the  Lord  of 
the  universe  has  ordained  Aly  your  prince  and  ruler,  your  imam 

*  Surah  5  :  60. 


XIX.]  OF    MOHAMMED.  339 

and  leader,  and  has  made  obedience  to  him  obligatory  on  Muha- 
jerees  and  Anstlrees,  on  citizens  and  on  inhabitants  of  the  desert, 
on  Arabs  and  Ajemees,  on  free  and  bond,  small  and  great,  white 
and  black,  on  all  who  worship  Grod  in  the  unity  of  His  nature. 
Over  all  these  the  authority  of  Aly  extends  and  his  orders  reach. 
Whoever  disobeys  him  is  accursed,  and  all  that  render  him  due 
obedience  shall  enjoy  the  mercy  of  God.  And  whoever  testifies  to 
his  truth  and  rights,  hears  and  obeys  him,  God  will  pardon. 

0  ye  people,  this  is  the  last  time  I  am  to  stand  in  such  an  assem- 
bly ;  then  hear  my  words,  obey  my  injunctions,  and  receive  the  com- 
mands of  your  Lord.  Yerily,  God  is  master  of  your  life  and  is  your 
Creator,  and  next  to  Him  His  prophet  Moliammed  is  your  lord,  em- 
powered to  command,  to  guide  your  counsels  and  declare  what  is 
necessary.  Next  to  me,  Aly  is  your  prince  and  leader,  in  following 
the  commands  of  the  Lord  of  the  universe,  and  after  him  the  imam- 
ate,  in  my  posterity  of  his  sons,  has  authority  to  rule  till  the  day  you 
meet  God  and  the  prophet  at  the  judgment.  Nothing  is  lawful  or 
unlawful  but  what  God  has  made  so,  of  all  which  He  has  given  me 
knowledge,  and  I  have  communicated  the  same  to  Aly-bin-Abutalib. 
There  is  no  science  which  God  has  not  imparted  to  me,  and  I  have 
conferred  it  all  on  Aly,  who  is  the  imam  mentioned  in  the  text,  "  I 
have  bestowed  all  things  on  the  imam  that  makes  manifest."*  0 
ye  people,  stray  not  from  him,  be  not  cold  toward  him,  nor  proudly 
reject  his  princely  authority  over  you.  He  will  guide  you  to  the 
truth.  He  will  put  away  error,  and  no  evil  doer  shall  hinder  him 
in  tlie  way  of  God.  He  is  the  first  person  of  the  sect  who  believed 
in  God  and  the  prophet,  for  whom  he  exposed  his  own  life.  With 
the  prophet  he  served  the  Most  High,  when  besides  them  none  of 
mankind  worshipped  God.  Reverence  him,  for  God  has  given  him 
exaltation,  and  receive  his  inauguration  as  ordained  of  the  Most 
High.  He  is  the  imam  appointed  of  God,  and  God  will  accept  the 
repentance  of  no  one  that  rejects  the  authority  of  Aly.  God  has 
made  it  obligatory  on  Himself  to  pardon  none  who  act  contrary  to 
His  commands  respecting  Xly,  and  will  punish  such  with  great  and 
eternal  punishment,  which  shall  never  end.  Beware  ye,  then,  of 
opposing  him,  which  if  you  do,  you  will  become  kindlings  of  that 
terrible  fire  of  which  human  beings  and  rocks  of  brimstone  are  but 
the  kindling  fuel ;  which  fire  God  has  prepared  for  the  unbelieving. 

0  ye  people,  I  swear  by  God  that  the  past  prophets  and  apostles 
announced  the  glad  news  of  my  advent,  and  I  am  the  seal  of  the 
prophets  and  apostles,  and  the  conclusive  proof  of  God  to  all  crea- 
tures inhabitino-  heaven  and  earth.  Whoever  doubts  these  tliino;s 
IS  an  infidel,  like  those  in  an  idolatrous  state  of  infideHty ;  and  he 
who  doubts  my  slightest  remark  doubts  all  I  have  said,   and  such 

*  Surah  36  :  11.      See  Note  148. 


340  LIFE   AND   RELIGION  [CH. 

backslide  to  bell.  From  His  owri'  infinite  exaltation  God  has  be- 
stowed on  me  a  portion  ;  besides  Him  there  is  no  Lord,  and  to  Him 
alone  belongs  my  praise  forever,  in  all  circmiistances.  llender  exalt- 
ation to  K\y,  for  next  to  me  he  is  eminent  above  all  mankind.  By 
our  blessing  the  Most  High  sends  sustenance  to  His  creatures,  and 
saves  them  from  destruction ;  he  who  rejects  me  is  doomed  to  the 
wrath  of  God. 

Verily,  Jibrfieel  has  informed  me  from  the  Lord  of  the  universe 
that  whoever  is  inimical  to  Aly  and  does  not  acknowledge  his  imam- 
ate,  the  curse  and  wi'ath  of  God  will  rest  upon  him.  Let  then  every 
soul  see  to  it  what  he  sends  before  him  for  the  future  ;  and  fear  ye 
God  and  oppose  not  Aly,  lest  your  feet  should  tremble  after  being 
firmly  established  in  the  faith  :  verily,  the  Lord  of  the  universe  sees 
what  you  do.  Aly  stands  in  a  very  near  relation  to  God.  Be 
counselled  by  the  Koran,  and  understand  its  verses ;  look  to  its  com- 
mands and  follow  not  its  resemblances.  Verily,  its  verses  will  not 
be  explained  to  those  who  harm  K\j,  and  no  one  will  be  able  to  ex- 
pound the  Koran  but  he  whose  hand  I  will  take  and  draw  up  to 
myself.  I  will  raise  his  arms  and  show  him  to  you  all,  namely,  Aly- 
bin-Abutfilib,  my  brother  and  heir.  Verily,  Xly  and  the  pure  of 
my  posterity  are  the  lesser  weight  I  place  among  you,  and  the  Koran 
is  the  greater,  and  these  two  mutually  sustain  each  other  and  will 
not  be  separated  till  we  are  reunited  at  the  fountain  of  Koser.  My 
family  are  the  faithful  of  God  among  His  creatures,  and  His  rulers 
on  earth. 

Verily,  I  have  now  delivered  the  message  entrusted  to  me,  and 
performed  the  command  of  God,  and  what  was  necessary  have  caus- 
ed you  to  hear,  and  what  was  sent  down  to  me  I  have  published. 
What  I  have  said  is  imparted  from  God.  Verily,  there  is  no  com- 
mander of  the  faithful  besides  this  my  brother  who  is  standing  by 
my  side,  and  the  exercise  of  royalty  over  believers  is  unlawful  to 
any  after  me  except  him.  The  prophet  here  took  Klj  in  his  arms, 
and  raised  him  up  till  his  feet  reached  Mohammed's  knees.  On 
first  ascending  the  member  he  had  called  Aly  up  to  him  alid  placed 
him  one  step  lower  than  himself.  He  now  added,  Aly  is  my 
brother  and  heir,  the  repository  of  my  knowledge,  my  khaleefah  over 
my  sect,  my  substitute  in  interpreting  the  book  of  God  to  men,  the 
summoner  of  men  to  God,  and  the  doer  of  that  which  pleases  the 
Most  High.  He  fights  tlie  enemies  of  God,  and  is  the  friend  of 
those  who  obey  God.  He  forbids  sinning  against  God,  and  is  the 
khaleefah  of  the  propliet  of  God,  the  commander  of  the  faithful,  the 
leader  in  the  true  way,  and  the  slayer  of  those  that  break  treaties 
and  commit  violence,  and  of  those  that  forsake  the  faith.  Know  ye, 
that  what  I  have  said  will  not  be  changed,  for  by  the  command  of 
my  Lord  I  declare  it.     0  Lord,  do  thou  love  those  that  love  Aly, 


XIX.]  OP   MOHAMMED.  341 

and  be  the  enemy  of  all  his  enemies,  and  let  thy  curse  and  wrath  be 
against  those  that  reject  his  authority. 

0  Lord,  thou  didst  declare  to  me  that  the  imamate  belongs  to 
Klj  thy  friend,  and  now  I  have  declared  it  to  men,  and  ordain  him 
for  what  thou  dost  will,  to  perfect  thy  religion  for  thy  servants,  and 
consummate  thy  favors  in  their  behalf,  for  whose  benefit  thou  didst 
approve  the  faith  of  islam.  And  thou  didst  declare  that  whoever 
should  seek  another  faith  than  islam  should  never  be  accepted,  but 
shall  be  classed  with  the  wicked  in  the  future  world.  0  Lord,  I 
take  thee  to  witness  that  what  thou  hast  communicated  to  me  con- 
cerning this  matter,  I  have  declared. 

0  ye  people,  verily,  the  Lord  has  perfected  your  faith  by  the 
imamate  of  Aly.  Whoever  then  does  not  imitate  him  and  his  sons 
the  imams  after  him,  till  the  judgment,  the  Most  High  will  reject 
his  works  and  he  will  remain  forever  in  hell  without  mitigation  of 
punishment.  This  is  5.1y-bin-Abutalib,  the  greatest  helper  and  the 
worthiest  and  dearest  of  you  all  to  God  and  myself.  Rejoice  in 
him,  for  every  approving  text*  of  the  Koran  relates  to  him,  particu- 
larly the  surah  t  entitled  "  Man,"  which  celebrates  none  but  him. 
Klj  is  the  helper  of  the  faith  of  God,  the  champion  of  the  prophet, 
the  most  devout  of  those  who  do  well,  one  who  guides  and  has  found 
divine  guidance  for  himself.  Your  prophet,  0  people,  is  the  best 
of  the  prophets,  and  his  heirs  the  best  of  all  who  have  been  coadju- 
tors and  successors  of  the  prophets.  Envy  was  the  cause  of  Shay- 
tan's  ejecting  Adam  from  paradise  ;  do  not  then  envy  K\j,  lest  your 
works  prove  vain  and  your  feet  turn  from  the  way  of  faith.  Adam 
was  sent  down  to  the  earth  for  one  fault,  notwithstanding  he  was  the 
chosen  of  the  Lord  of  glory ;  what  then  will  be  your  punishment  if 
you  knowingly  disobey  God  ?  Some  of  you  are  indeed  the  enemies 
of  God,  though  verily  none  but  a  wretch  will  be  the  enemy  of  K\j, 
and  none  but  a  devout  person  will  love  him,  and  none  but  a  believ- 
er of  purified  faith  will  believe  in  him.  The  surah  |  entitled  "  The 
Afternoon,"  was  communicated  in  reference  to  Aly. 

0  ye  people,  I  have  taken  God  to  witness  that  I  have  imparted  to 
you  the  message  committed  to  me,  which  faithful  delivery  embraces 
the  whole  duty  of  a  prophet.  Fear  ye  God  as  He  should  be  feared, 
and  die  only  in  the  faith  of  islam.  Believe  in  God  and  His  prophet, 
and  in  the  light  sent  down  to  him,  namely,  Aly-bin-Abutalib. 
Light  from  the  Lord  of  the  universe  circulates  from  me  to  Aly,  and 
to  his  posterity  the  imams  of  the  truth,  till  the  advent  of  Mahdy,  who 
will  take  possession  of  the  truth  of  God,  and  of  every  truth  that  has 
been  in  us  whom  the  Lord  of  the  universe  has  constituted  His  proof 
and  argument  to  transgressors,  hypocrites  and  sinners  of  every  class 
and  to  all  worlds.     0  ye  people,  I  cause  you  to  know  that  I  am 

*  Note  149.  t  Surah  76.  t  Surah  103. 


342  LIFE   AND    RELIGION  [Cll. 

the  prophet  of  God,  whose  apostles  have  preceded  rae  :  should  I  die 
or  be  slain,  would  you  renounce  the  faith  and  heconie  infidels*? 
This  would  not  indeed  harm  God,  for  you  should  not  fancy  that 
your  ishlm  or  faith  lays  Him  under  any  obligation  to  you,  lest  He 
be  wroth  with  you  and  send  upon  you  a  severe  punishment.  Verily, 
He  will  reward  infidels  at  Serat.* 

0  ye  tribes  of  Musulraans,  after  me  will  arise  several  who  will  call 
men  into  the  way  to  hell,  and  who  shall  receive  no  help  at  the  judg- 
ment, but  be  doomed  to  the  lowest  perdition.  Verily,  I  have  conmiit- 
ted  the  khalufat  to  my  posterity,  to  be  held  by  them  till  the  judgment. 
I  have  communicated  what  was  commanded,  that  it  may  be  a  witness 
to  all  present  and  absent  and  those  not  yet  born.  Let  those  present 
communicate  it  to  the  absent,  and  fathers  to  children,  down  to  the 
judgment  day.  My  khalafat  will  soon  be  seized  by  violence,  and 
changed  to  a  royalty,  and  God  will  curse  those  that  do  it.  The 
Lord  of  the  universe  will  not  leave  you  till  He  separates  the  unclean 
from  the  pure  ;  that  is,  hypocrites  from  believers.  The  Most  High 
has  not  given  you  to  understand  what  is  secret,  and  till  sedition 
arises,  hypocrites  and  the  faithful  shall  not  be  known  from  each 
other.  The  Most  High  gave  me  His  commandments  and  prohibi- 
tions, which  I  have  imparted  to  Aly ;  then  obey  him  that  you  may 
be  safe  both  in  this  world  and  the  next.  I  am  the  appointed  way 
of  God,  which  He  has  commanded  you  to  follow,  and  My  after  me, 
and  then  my  sons  of  his  seed,  the  imilms,  who  will  guide  to  the  truth, 
and  according  to  the  truth  judge  among  men  ;  and  being  the  friends 
of  God  no  fear  shall  rest  upon  them,  nor  shall  they  be  grieved  in  the 
day  of  judgment.  They  are  the  army  of  God,  and  the  host  of  God 
are  the  faithful.  The  enemies  of  Aly  are  wretches  that  have  trans- 
gressed the  truth,  and  are  the  brothers  of  demons,  who  teach  one 
another  false  doctrines  which  they  have  adorned  for  purposes  of 
mutual  deception.  The  friends  of  K\y  and  his  offspring  are  those 
believers  whom  the  Most  High  has  mentioned  in  the  verse,  "  Thou 
shalt  not  find  people  who  believe  in  God  and  the  last  day  to  love 
him  who  opposeth  God  and  his  apostle ;  although  they  be  their 
fathers,  or  their  sons,  or  their  brethren,  or  their  nearest  relations. "f 
They  shall  enter  paradise  in  innumerable  multitudes,  while  their 
enemies  will  be  doomed  to  hell.  As  they  are  cast  into  that  abyss  of 
woe,  it  will  be  demanded  of  them,  if  they  were  not  warned  by  those 
inspiring  the  fear  of  God,  and  they  will  answer,  yes ;  but  that  they 
gave  the  lie  to  the  warning.  Great  is  the  difference  between  hell 
and  paradise. 

0  ye  people,  I  am  the  prophet,  and  iVly  is  my  heir,  and  from  us 
will  descend  IMahdy,  the  seal  of  the  imams,  who  will  conquer  all 
religions  and  take  vengeance  on  the  wicked.     He  will  take  fortresses 

*  See  Note  74.  f  Surah  58  :  22. 


XIX.]  OF   MOHAMMED.  343 

and  destroy  them,  and  slay  every  tribe  of  idolaters,  and  avenge  the 
blood  of  the  friends  of  God.  He  will  be  the  champion  of  the  faith 
of  God,  and  the  water-drawer  from  the  bottomless  sea  of  divine 
knowledge,  and  the  rewarder  of  all  according  to  their  merit,  and 
will  requite  every  fool  according  to  his  folly.  He  is  the  a]}proved 
and  chosen  of  God,  and  the  heir  of  all  knowledge.  He  is  most 
valiant  in  doing  right,  and  on  him  the  Most  High  has  laid  the 
business  of  the  sect,  and  on  whom  benedictions  have  been  bestowed 
by  all  his  predecessors.  Evidence  abides  with  him,  and  after  him  is 
no  proof,  and  there  is  no  truth  nor  light  but  with  him  :  none  will  be 
successful  against  him,  for  he  is  the  vicegerent  of  God  on  earth,  the 
lawgiver  of  God  among  mankind,  anxl  the  faithful  of  God  in  public 
and  private.  0  ye  people,  I  have  explained  to  you  and  caused  you 
to  understand,  and  after  me  Xly  will  cause  you  to  understand.  I 
call  on  you  to  ratify  the  appointment  I  have  made,  by  shaking  hands 
with  me  and  Xly  in  proof  of  your  acknowledgment  of  his  iniamate'. 
Whoever  breaks  this  covenant  the  evil  will  be  his  own,  and  whoever 
performs  it  God  will  reward  him. 

A^erily,  hej  and  umrah  are  enjoined  ;  then  make  the  pilgrimage  to 
the  Kabah,  for  all  that  do  so  are  enriched  thereby,  and  those  that 
neglect  it  are  impoverished.  No  believer  has  stood  on  Mount  Arafat 
but  God  has  forgiven  all  his  past  sins,  and  on  finishing  the  hej  his 
account  with  God  begins  anew.  God  helps  hajees,*  and  will  recom- 
pense them  for  their  expenses,  and  will  not  cancel  the  reward  of 
well-doers.  Make  the  pilgrimage  to  the  Kabah  devoutly,  and  per- 
form all  its  rites.  Attend  to  prayer  and  give  charity  as  God  has 
commanded  you.  If  you  forget  the  laws  of  islam,  Aly  will  explain 
them  to  you.  Things  lawful  and  unlawful  are  too  numerous  for  me 
to  explain  them  to  you  now.  I  have  already  pointed  them  all  out 
to  you  ;  do  not  change  them,  but  keep  them  in  mind  and  bequeathe 
them  to  your  children.  The  Koran  assures  you  that  after  Aly-bin- 
Abutalib  his  sons  are  to  be  imams,  who,  as  I  have  declared,  descend 
from  me  and  Aly.  0  ye  people,  avoid  transgression  against  God, 
fear  His  wrath,  and  the  judgment,  the  events  of  which  day  are  great. 
Remember  the  accounts  of  that  day,  and  the  scales  in  which  actions 
are  weighed,  and  the  account  to  be  taken  before  the  Lord  of  the 
universe,  and  forget  not  favor  and  wrath  divine.  All  that  jaoduce 
good  works  in  the  judgment  shall  find  favor,  but  the  bad  shall  have 
no  portion  in  paradise.  Certain  traditions  make  it  evident  that  by 
bad  works  in  this  passage  the  prophet  meant  enmity  to  the  command- 
er of  the  faithful. 

0  ye  people,  you  are  too  numerous  to  ratify  what  I  have  done 
by  the  form  of  shaking  hands,  and  the  Most  High  has  commanded  me 
to  receive  your  verbal  acknowledgment  and  allegiance  in  regard  to 

*  Pilgrims. 


344  LIFE   AND   RELIGION  [CH. 

the  sovereignty  of  Aly-bin-Ahutrilib  and  his  sucessors  the  imriras  \)to- 
ceedingfrom  me  and  him.  Say,  then,  AVe  are  hearers  and  obeyers  ; 
we  are  satisfied,  and  will  do  according  to  what  you  have  communi- 
cated to  us  from  our  Lord  and  your  Lord  concerning  iVly  and  his 
sons,  and  we  covenant  with  you  in  this  thing  with  our  hearts  and 
souls  and  tongues  and  hands  ;  in  this  faith  we  will  live  and  die  and 
rise  in  the  judgment ;  we  will  not  change  nor  nullity  it,  we  have  no 
doubt  nor  misgiving  respecting  it ;  we  will  not  turn  back  from  our 
covenant,  nor  break  our  compact,  but  will  obey  the  injunction  you 
have  given  us  concerning  the  imamate  of  the  imams  after  him  whom 
you  have  declared  his  sons  and  yours.  The  first  of  them  are  Ha- 
san and  Husayn,  after  whom  the  Most  High  has  ordained  them  to 
be  the  sons  of  Husayn.  Say  ye,  We  render  obedience  to  God  and 
to  thee,  and  to  Kly  and  to  the  imams  his  offspring  in  all  things  you 
have  enjoined  in  the  covenant  you  have  taken  from  us  in  their  be- 
half, and  we  will  not  make  void  the  pledges  we  have  given,  and 
there  is  nothing  in  our  hearts  inclining  us  ever  to  turn  from  this 
faith ;  to  all  which  we  take  God  to  witness  who  is  an  all-sufficient 
evidence  ;  and  thou  also  art  our  witness  to  this  compact,  as  well 
as  all  known  to  us  and  unknown  who  obey  God,  and  likewise 
the  angels  of  the  Most  High;  but  the  testimony  of  God  is 
greater  than  all. 

O  ye  people,  what  will  ye  do  ?  Yerily,  the  Most  High  knows 
every  thing  that  transpires,  and  the  secrets  of  all  hearts  are  manifest 
to  Him.  Whoever  finds  the  right  way,  finds  it  for  himself;  but 
whoever  wanders  from  it,  the  harm  is  his  own.  Whoever  pledges 
himself  in  this  covenant,  does  it  with  God,  and  the  hand  of  His 
mercy  is  upon  those  that  are  faithful  in  it.  Fear  ye  God  and  cove- 
nant with  x^ly,  the  commander  of  the  faithful,  and  with  Hasan  and 
Husayn  and  the  imams  after  Husayn,  who  are  a  kalemah*  abiding  till 
the  judgment.  God  will  destroy  every  one  that  practises  guile,  and 
^ave  mercy  upon  all  those  that  perform  this  covenant :  such  will  re- 
ceive a  great  reward  from  the  Most  High,  while  the  injury  done  by 
those  that  violate  this  covenant  will  recoil  on  themselves.  0  ye 
people,  say  what  I  have  directed  you,  and  salute  Mj  in  the  imam- 
ate  and  sovereignty  of  the  faithful,  and  acknowledge  your  obedience, 
and  render  tlianksgiving  to  God  who  has  guided  you  when  you 
could  not  guide  yourselves. 

More  respecting  the  exaltation  of  K\y  is  declared  in  the  Koran 
than  I  can  enumerate  in  one  place  and  assembly.  Whoever  obeys 
God  and  the  prophet  and  Aly  and  the  imams  of  his  posterity,  will 
be  saved  with  a  great  salvation.  And  those  that  take  precedence  in 
entering  paradise,  and  rank  liighest  there,  are  those  that  anticipate 
others  in  first  covenanting  with  Aly,  acknowledging  his  authority, 
and  saluting  him  commander  of  the  faithful.     Such  will  be  admitted 

*  Word  or  Creed. 


XIX.]  OP   MOHAMMED.  345 

to  approach  near  the  Deity,  and  will  secure  to  themselves  great 
mercy  in  the  paradise  of  felicity.  Say  the  word,  that  God  may  be 
satisfied  with  you ;  but  if  you  and  all  the  inhabitants  of  earth  prove 
infidels,  it  will  occasion  no  harm  to  the  Lord  of  the  universe.  O 
Lord,  pardon  the  believing  men  and  women  who  believe  in  what 
I  have  said  and  commanded,  and  be  Thou  wroth  with  infidel  men 
and  women  who  reject  what  I  have  enjoined,  and  destroy  them  : 
praise  be  to  the  Lord  of  the  universe  ! 

All  the  companions  of  the  prophet  now  raised  their  voices  aloud 
and  said.  We  have  heard  and  obeyed  what  God  and  his  propliet 
have  commanded  us,  with  our  hearts,  and  souls,  and  tongues,  and 
hands,  and  all  our  members.  The  whole  multitude  closed  around 
the  prophet  and  the  commander  of  the  faithful,  and  covenant- 
ed with  them  by  shaking  hands.  The  first  who  did  this  was 
Abubekr,  then  Omar,  and  others,  among  whom  it  is  probable  was 
Osman,  all  of  whom  signed  an  accursed  league  to  deprive  Mj  of 
his  office.  After  these  men  had  pledged  themselves  to  the  covenant, 
the  Mubfijerees  and  Ansarees  and  all  the  people  did  the  same. 
This  formal  and  individual  ratification  of  the  covenant  with  the 
prophet  and  Aly  lasted  three  days,  till  at  length  all  pledged  their 
faithful  allegiance.  Mohammed  then  said,  I  thank  the  Lord  who 
has  given  us  exaltation  over  the  universe.  This  form  of  pledging 
allegiance  to  the  khaleefahs  by  shaking  hands  was  continued  even 
by  those  who  forcibly  seized  on  the  office. 

One  tradition  declares  that  previous  to  Xly's  appointment  to 
the  khalafat,  he  was  alone  with  Mohammed  a  day  and  night, 
during  which  time  the  prophet  taught  him  all  things.  As  this 
happened  when  it  was  Auyeshah's  turn  to  receive  a  visit  from 
Mohammed,  she  was  curious  to  know  what  the  prophet  was 
communicating  to  Aly,  and  pledged  herself  to  keep  the  matter 
secret  if  3Iohammed  would  tell  her ;  but  she  violated  her  promise 
and  told  Hafsah,  another  of  the  prophet's  wives,  and  botli'  related 
the  affair  to  their  respective  fathers,  Abubekr  and  /Omar,  who 
formed  a  conspiracy  to  supplant  Aly  by  accomplishing  the  death 
of  Mohammed.  However,  they  failed  in  this  design,  but  after 
Mohammed's  return  to  Medeenah  they  entered  into  a  league,  the 
first  article  of  which  was  to  set  aside  Aly  from  the  government 
of  the  Musulmans.  Their  league  was  written  in  the  month  of 
Moharrem,  in  the  tenth  year  of  the  Hijret,  and  they  sent  and 
buried  it  in  the  Kabah,  where  it  remained  till  the  khalafat  of  Omar, 
who  took  it  away. 

On  the  prophet's  return  to  Medeenah,  he  went  to  the  house  of 
his  wife  TJmmsalmah,  where  he  remained  a  month,  without  vis- 
iting his  other  wives.  Auyeshah,  instructed  by  her  father,  tried  to 
allure  him  to  her  house,  lovingly  complaining  of  his  absence  from 
her,  but  he  replied  by  taxing  her  with  betraying  the  secret  about 


346  LIFE   AND    RELIGION  [CH. 

Sly's  Idialafat.  He  then  ordered  all  his  wives  to  be  called,  and 
coniniandcd  them  to  render  obedience  to  Aly  as  his  successor, 
whom  he  charged  to  protect  and  support  these  his  wives  while  they 
yielded  him  obedience,  but  if  they  disobeyed  him  to  discharge  them. 
All  were  silent  but  Auyeshah,  who  said  to  the  prophet,  You  never 
commanded  us  authoritatively  :  to  which  he  replied  that  she  had 
disobeyed  him  and  would  oppose  Aly  at  the  head  of  a  party. 

After  dismissing  his  wives,  Mohammed  assembled  the  hypocrites 
or  opposers  who  had  leagued  against  Aly  and  who  were  four 
thousand  in  number.  He  made  Asamet-bin-Zayd  their  emeer  and 
ordered  them  to  retire  to  the  frontier  of  Sham,  but  at  their  request 
allowed  them  to  remain  some  days  and  prepare  for  the  journey, 
for  which  he  bestowed  on  them  what  was  necessary.  He  made 
great  efforts  to  fit  them  out  and  clear  Medeenah  of  them,  and 
sent  Asamet  to  encamp  a  furscikh*  from  the  city,  when  he  was 
suddenly  attacked  by  the  sickness  which  carried  him  from  the  world. 
After  the  prophet  was  taken  ill  the  hypocrites  postponed  their 
departure.  Mohammed  then  ordered  Kays-bin-Sad,  with  others  of 
the  Ansarees,  to  compel  the  hypocrites  to  leave  the  city,  which  was 
immediately  done.  Asamet  was  likewise  ordered  to  march  forthwith, 
but  Abubekr  and  Omar  induced  him,  after  starting,  to  return  to 
the  camp  a  fursakh  from  Medeenah,  and  there  await  the  issue  of 
Mohammed's  sickness,  which  was  becoming  more  severe.  Meanwhile 
Auyeshah  continued  to  send  word  of  the  progress  of  the  disease, 
and  at  last  directed  her  Either  to  return  to  the  city  with  Omar  and 
such  other  persons  as  he  thought  proper  to  bring  with  him,  for 
there  was  no  hope  of  Mohammed's  recovery.  Accordingly  they 
entered  Medeenah  by  night  secretly,  and  the  next  morning  Aly 
being  in  attendance  on  the  prophet,  who  was  very  sick,  Auyeshah 
sent  to  Abubekr  to  go  and  perform  prayers  with  the  people,  as 
neither  Mohammed  nor  Aly  would  be  present. 

On  going  to  the  mesjid,  Abubekr  found  the  people  waiting 
for  the  prophet  or  Aly  to  lead  their  devotions.  Abubekr  told 
them  that  Mohammed  being  very  sick  had  sent  him  to  con- 
duct their  worship.  But  a  man  rose  and  said.  Who  sent  you 
from  the  camp  of  Asamet  ?  I  do  not  believe  what  you  say.  Bilal 
then  ran  to  ask  the  prophet  the  truth  of  the  matter,  and  knock- 
ing loud  at  the  door,  Fazl-bin-Abbas  went  out  and  inquired  what 
he  wanted.  Bilal  said  that  Abubekr  was  in  the  mesjid,  and 
entering  the  house  told  Mohammed  what  had  happened,  who  the 
night  previous  had  declared  that  Abubekr  had  entered  the  city. 
The  prophet  then  ordered  the  people  around  him  to  carry  him  to  the 
mesjid,  saying,  By  the  Lord  in  whose  hand  my  life  is,  a  great 
calamity  has  fallen  on  islam.  Mohammed  leaned  one  hand  on  the 
shoulder  of  Aly,  and  the  other  on  the  shoulder  of  Fazl,  and  dragged 

*  About  four  miles. 


XIX.]  OF    MOHAMMED. 


347 


along  bis  feet  witli  great  difficulty,  till  at  last  he  entered  the  mesjid 
and  went  to  the  mahrab,  or  place  of  the  leader  of  prayer,  and  drew 
away  Abubekr,  who,  with  the  other  hypocrites,  hid  binsself  among 
the  people.  Mohammed  now  performed  prayers  in  a  sitting  posture, 
and  beino-  so  weak  that  his  pronouncing  Allah  akbar  1  was  not 
beard  by  the  people,  Bihll  repeated  it  after  him. 

When  prayers  were  over  the  prophet  looked  around,  but  Abubekr 
was  not  to  be  seen,  on  which  he  said,  0  ye  people,  are  you  not 
amazed  at-  the  conduct  of  Abubekr  and  his  companions,  whom  I  sent 
away  with  the  army  of  Asamet  and  commanded  them  to  go  to 
Sham  ?  He  then  ordered  his  attendants  to  lead  him  to  the  member 
or  pulpit,  and  he  sat  down  on  the  first  stair,  when,  after  rendering 
thanksgiving  and  praise  to  God,  he  said,  0  ye  people,  verily,  the  com- 
mand of  my  Lord  has  been  conmmnicated  to  me  respecting  a  thing 
you  must  follow.  I  have  placed  you  on  the  luminous  and  straight 
way,  and  have  made  the  faith  so  obvious  to  you  that  its  very  night  is 
light  as  day.  Act  not  then  contrary  to  it  after  I  am  gone,  as  the 
Benee  Israeel  did.  I  make  nothing  lawful  or  unlawful  for  you 
which  the  Koran  does  not.  I  leave  among  you  two  principal  things, 
which  while  you  adhere  to,  you  will  never  go  astray  :  namely,  the 
Koran  and  my  family,  both  of  which  are  my  khaleefah  and  cannot 
be  separated  till  they  rejoin  me  at  the  fountain  of  Koser,  where  I 
shall  demand  how  you  regarded  them.  Verily,  on  that  day  a  number 
will  be  put  away  from  ray  fountain,  as  when  you  water  camels  you 
drive  away  the  strange  ones.  Some  of  them  will  say,  I  am  such  an 
one,  and  such  an  one  ;  then  will  I  answer,  I  know  you,  but  after 
my  departure  from  the  world  you  became  reprobates  from  the  faith, 
therefore  distance  from  the  mercy  of  God  and  nearness  to  his  wrath 
is  your  portion. 

The  prophet  then  descended  from  the  member,  and  went  to  his 
sacred  house,  and  till  he  departed  to  the  eternal  world  Abubekr 
remained  concealed  in  Medeenah.  The  Ansarees  did  what  they  did 
in  opposing  the  rights  of  the  family  of  Mohammed,  to  which  the 
Most  High  had  ordained  them,  and  this  was  the  reason  that  other 
wretches  °took  the  khalafat  violently.  After  doing  this  to  one 
khaleefah  of  God,  then  the  other  khaleefah,  which  was  the  book*  of 
God,  they  mutilated  and  changed  and  made  it  what  they  pleased. 

It  is  said  that  Ibraheem,  the  son  of  the  prophet,  died  in  the  month 
Rabeea-ul-evvel,  in  the  tenth  year  of  the  Hijret,  and  was  buried  in 
Bakeea.  In  the  eleventh  year  of  the  Hijret,  two  hundred  people 
came  from  Yemen  and  embraced  islam,  which  was  the  last  party  that 
visited  him  for  such  a  purpose.  In  the  same  year,  at  the  command 
of  God,  the  prophet  went  to  Bakeea  and  implored  pardon  for  the 
dead  buried  there,  and  said,  Happy  be  your  state,  you  have  escaped 
the  sedition  which  will  arise  after  me. 

*  See  Note  149. 


CHAPTER  XX. 

Sundry  Accou7ifs  relating  to  MoliammecVs  Manners^  Family^  and  Rela- 
tives :    Story  of  SCdman  the  Persian :    Sketch  of  Ahuzer  and  Mikddd. 

The  prophet  often  associated  with  poor  and  ill-clad  people,  which 
offended  some  of  his  fastidious  followers.  A  Yehoodee  boy  fre- 
quently visited  him  and  was  sometimes  sent  by  him  on  errands. 
Failing  in  his  attendance,  Mohammed  inquired  the  reason,  and 
learning  that  the  boy  was  sick,  went  to  see  him.  Finding  him  near 
his  end,  he  told  him  three  times  to  say  the  kalemah  or  Mohammedan 
creed,  the  boy  each  time  looking  to  his  father,  who  at  last  told  him 
to  do  as  he  pleased.  He  immediately  repeated  the  creed  and  died. 
Mohammed  performed  the  funeral  rites  and  returned  thanks  to  God 
that  he  had  saved  a  child  from  hell. 

It  is  related  that  Mohammed  raised  Bilal  to  life  by  sprinkling  a 
handful  of  water  on  him,  he  having  been  killed  by  a  girl  he  loved, 
and  whom  he  had  solicited  in  vain  of  her  father  in  marriage. 

On  a  certain  occasion,  Mohammed  sent  a  detachment  to  attack  a 
town,  the  inhabitants  of  which  made  a  sortie  by  night  on  the  Musul- 
mans,  when  from  the  mouths  of  four  of  their  number  who  were 
praying  and  reciting  the  Koran,  a  light  proceeded  exceeding  the 
splendor  of  day,  and  darkness  meanwhile  surrounding  the  enemy, 
the  Musulmans  slew  and  took  them  prisoners  and  captured  their 
town. 

An  old  man  coming  to  Mohammed,  said,  I  am  very  poor  and 
have  a  large  family  ;  can  you  help  me  ?  The  prophet  looked  to  his 
companions,  and  a  man  rose  and  said,  I  was  lately  in  similar  circum- 
stances, but  God  has  ftivored  me.  He  then  took  the  old  man  to  his 
house,  and  filling  a  great  purse  with  gold  and  silver,  presented  it  to 
the  man,  who  said.  Do  you  give  me  all  this  ?  Yes,  said  the  man  ;  to 
which  the  other  replied,  I  am  neither  jin  nor  human,  but  an  angel 
come  to  prove  you ;  may  God  give  you  a  good  reward  for  your  gen- 
erosity. 

A  very  poor  but  devout  man  named  Juceber  was  married  at 
Mohammed's  order  to  the  daughter  of  a  rich  noble,  who  gave  his  in- 
digent son-in-law  tine  clothes,  house  and  furniture ;  but  for  three 
nights  succeeding  his  marriage  he  continued  to  pray  and  recite  the 
Koran  without  once  noticing  his  bride.  The  father  of  the  woman 
hereupon  complained  to  the  prophet  of  his  cold  treatment.     Mo- 


CH.  XX.]  LIFE   AND   RELIGION,    ETC.  849 

hammed  summoned  the  man,  who  said  the  devotion  he  had  ren- 
dered to  God  was  very  little  in  comparison  with  the  favor  he  had 
received,  but  that  he  would  remove  all  cause  of  complaint  on  the 
score  of  affection.     Jueeber  was  afterward  martyred  in  battle. 

Mohammed  compassionating  a  very  poor  and  devout  man,  gave 
him  two  dirhems,  which  Jibraeel  had  brought  from  paradise  for  that 
purpose,  telling  him  to  trade  with  them,  which  he  did,  doubling  the 
cost-price  at  every  sale.  Soon  he  became  rich,  and  opened  a  shop 
by  the  mesjid;  but  as  he  did  not  attend  prayers,  Mohammed  asked 
him  the  reason.  He  rej^lied,  Shall  I  leave  my  goods  to  spoil  here  'i 
I  have  sold  to  this  man  and  must  receive  pay,  and  must  cancel  the 
account  of  such  another  of  whom  I  have  bought.  The  prophet  now 
felt  more  troubled  for  the  man  than  in  his  former  state  of  poverty, 
and  Jibraeel  asking  him  which  of  the  two  conditions  he  thought 
best  for  the  man,  he  said  the  first ;  because  his  worldliness  had 
dissipated  his  concern  for  eternity.  Then,  said  the  angel,  recover 
the  two  dirhems  from  him.  Accordingly  Mohammed  went  to  him 
and  asked  him  if  he  would  not  repay  the  two  dirhems.  Yes,  said 
he,  and  I  will  give  you  two  hundred.  The  prophet  answered  that 
he  only  wanted  the  two,  which  the  man  gave  him,  after  which  his 
property  went  as  it  came  till  he  was  again  left  a  poor  and  devout 
man. 

A  man  complained  several  times  of  his  neighbor  to  the  prophet, 
who  directed  him  to  be  patient.  At  last  he  told  him  on  the  next 
Friday,  when  the  people  were  coming  to  prayers,  to  put  his  goods 
out  of  his  house,  and  tell  all  who  passed  that  he  was  moving  away 
from  his  troublesome  neighbor,  who,  on  its  being  done,  was  so  much 
chagrined,  that  he  came  and  pledged  himself  to  give  no  further  an- 
noyance to  the  plaintiff. 

A  rich  man  in  a  fine  dress  being  seated  by  the  prophet,  a  poor 
man  in  dirty  clothes  came  and  sat  by  the  former,  who  carefully  drew 
aside  his  garments,  but  after  some  conversation  with  Mohammed  on 
the  subject,  he  offered  half  his  fortune  to  the  poor  man,  who  refused 
it,  saying  he  feared  it  would  make  him  as  proud  as  the  one  who 
had  despised  him. 

A  certain  person  priding  himself  on  his  ancestry,  said  he  was  the 
son  of  so  and  so,  enumerating  nine  generations  of  infidels,  to  which 
Mohammed  rejoined.  You  will  number  the  tenth  with  them  in  hell. 

A  man  having  a  date-tree  to  which  he  passed  through  another 
man's  house,  and  as  he  did  this  without  asking  leave,  the  owner  of 
the  he; use  complained  to  the  prophet,  \'ao  offered  to  buy  the  date- 
tree,  and  promised  to  give  the  owner  one  in  paradise  in  exchange 
for  it,  but  all  offers  being  refused,  Mohammed  ordered  the  tree  to 
be  grubbed  up  and  thrown  down  before  the  unreasonable  man. 

A  woman  who  performed  circumcision  on  females,  calling  on  the 
prophet,  he  inquh'ed  if  she  still  practised  in  that  way ;  she  replied 


350  LIFE   AND    RELIGION  [CH. 

in  the  affirmative,  but  that  she  would  abandon  it  if  he  so  commanded. 
He  told  her  to  continue  practising  the  rite.  The  sister  of  this 
woman,  who  was  a  hair-dresser,  was  directed  not  to  tie  borrowed 
locks  to  the  hair  of  the  females. 

The  imain  Saduk  relates  that  Khadeejah  bore  the  prophet  Kasim 
and  Taher,  alias  Abdullah,  and  Uminkulsoom,  and  Rokeeah,  and 
Zaynab,  and  Fatimah,  who  was  married  to  the  commander  of  the 
faithful.  Zaynab  married  Aboolaus-bin-Rabeeah  ;  and  Osman-bin- 
Afan  married  Ummkulsoom,  but  before  she  was  taken  to  his  house 
she  departed  this  life.  When  Mohammed  was  about  to  march  to 
the  battle  of  Badr  he  gave  Osman  his  other  daughter,  Eokeeah. 
Mrireeah,  the  Kibtee,  bore  to  the  prophet  his  son  Ibrriheem.  The 
other  wives  and  maids  of  Mohammed  bore  him  no  children.  Of  his 
three  sons,  Kasim  was  the  eldest,  from  whom  the  prophet  was  sur- 
naraed  Aboolkiisim.  Kasim  was  born  before  Mohammed's  assump- 
tion of  the  prophetship,  and  his  second  son,  Abdullah,  was  born 
after  that  event,  for  which  reason  he  was  surnamed  Tayyib  and  Ta- 
ker, the  good  and  pure,  which  titles  some  have  mistaken  for  the 
names  of  two  other  sons  whom  they  ascribe  to  Mohammed  Kasim 
and  Abdullah  died  at  Mekkah,  and  Ibraheem  at  Medeenah. 

The  daughters  of  the  prophet  were  four  in  number,  all  born  of 
Khadeejah.  The  first,  Zaynab,  born  before  Mohammed's  assump- 
tion of  the  prophetship,  and  before  it  was  unlawful  to  give  a  daughter 
to  an  infidel,  was  married  to  Aboolaus,  who  was  taken  prisoner  at 
Badr,  and  afterwards  became  a  Musulman.  The  second  daughter, 
Eokeeah,  was  betrothed  to  Atabah,  the  son  of  Abulaheb,  but  be- 
ing divorced  before  the  consummation  of  the  marriage,  she  was  after- 
wards married  to  Osman,  at  Medeenah,  where  she  died.  The  third 
daughter,  as  above  stated,  had  been  affianced  to  this  same  Osman, 
who  was  a  sad  infidel.  It  is  the  belief  of  many,  however,  that  Ro- 
keeah  and  Ummkulsoom  were  the  daughters  of  Khadeejah  by  a 
former  husband,  and  some  maintain  they  were  the  children  of  her 
sister,  for  the  prophet  would  never  have  given  his  own  daughters  to 
any  but  a  Musulman  ;  to  which  it  maybe  replied,  that  Osman  was  a 
professed  Musulman,  and  the  prophet  himself  performed  the  funer- 
al service  of  Abdullah-bin- Aby,  a  notorious  infidel.  Mohammed's 
fourth  daughter  was  Fatimah,  the  illustrious  wife  of  the  commander 
of  the  faithful.  Rokeeah  died  in  consequence  of  the  brutal  beat- 
ings she  received  from  her  wicked  husbnnd. 

The  prophet's  son  Ibrriheem  died  in  the  eighth  year  of  the  Hijret, 
aged  one  year,  ten  months  and  eight  days. 

It  is  related,  on  the  authority  of  the  imam  Saduk,  that  the  prophet 
married  fifteen  wives,  with  thirteen  of  whom  he  cohabited,  and 
that  nine  of  them  were  bound  to  him  by  the  tics  of  wedlock  when 
he  left  the  world.  The  two  with  whom  he  never  associated,  were 
Umrah   and   Shiny  a.      The  first  of  the  remaining  thirteen,  was 


XX.]  OF    MOHAMMED. 


351 


Khadeejah,  the  daughter  of  Khuaylid ;  the  next,  Soodah,  the 
daughter  of  Zamah  ;  the  third,  Ummsalmah,  whose  proper  name 
was°Hind,  and  she  was  the  daughter  of  Abuamayah.  His  fourth 
m^e  was  Auyeshah,  the  daughter  of  Abubekr ;  the  fifth,  Haft^ah,  the 
daughter  of  Omar  ;  the  sixth,  Zaynab,  the  daughter  of  Khazeemah  ; 
the  leventh,  Zaynab,  the  daughter  of  Hajish  ;  the  eighth,  Kandah, 
the  daughter  of  Abusufeean,  and  surnaraed  Ummhabeebah;  the 
ninth,  Maymoonah,  the  daughter  of  Haris ;  the  tenth,  Zaynab,  the 
daughter  of  Amees ;  the  eleventh,  Javeereeah,  the  daughter  of 
Hans ;  the  twelfth,  Safeeah,  the  daughter  of  Hy-bin-Akhtab ;  the 
thirteenth,  a  woman  who  gave  herself  to  the  prophet,  and  whose 
name  was  Khoolah,  the  daughter  of  Hakeem.  He  had  moreover, 
two  select  maids  with  whom  he  associated  in  turn  as  with  his  wives ; 
one  was  Mazeeah  and  the  other  Reehanah.  The  names  of  the 
wives  he  had  at  his  decease  were  Auyeshah,  Hafsah,  Ummsalmah  ; 
Zaynab,  the  daughter  of  Hajish,  Maymoonah,  Umudiabeebah,  Safee- 
ah, Javeereeah,  and  Soodah.  The  best  of  them  all  was  Khadeejah, 
the  next  in  worth,  Ummsalmah,  and  the  third  in  excellence  was 
Maymoonah. 

While  Khadeejah  lived  the  prophet  did  not  desire  another  wife. 
She  lived  with  him  twenty-four  years  and  a  month.  Her  dower 
was  twelve*  and  a  half  aukeeahs,  which  is  equal  to  one  thousand 
and  five  hundred  deenars  of  our  time.  The  dower  of  his  other 
wives  was  the  same  sum. 

Mohammed's  second  wife,  Soodah,  had  previously  been  married 
to  Sakran,  who,  after  becoming  a  Musulman,  died  in  Habeshah. 
Auyeshah,  the  prophet's  third  wife,  was  betrothed  to  him  in  Mek- 
kah  when  she  was  seven  years  old,  and  she  was  the  only  virgin  he 
espoused.  He  married  her  seven  months  after  his  entrance  into 
Medeenah,  at  which  time  she  was  nine  years  of  age.  She  lived  till 
the  khalfifat,  of  Maveeah,  and  died  nearly  seventy  years  of  age. 
Ummshareek  or  Khoolah,  who  gave  herself  without  dower  to 
the  prophet,  had  been  the  wife  of  Aboolasker  and  borne  him  a 
son  called  Shareek.  Hafsah,  the  daughter  of  Omar-bin-ul-Khitab, 
was  married  to  Mohammed  after  the  death  of  her  former  husband. 
Khanees-bin-Abdullah,  whom  the  prophet  sent  with  a  message  to 
the  emperor  of  Ajem,  on  which  journey  he  died,  leaving  no  offspring. 
Hafsah  lived  at  Medeenah  till  the  khalafat  of  Osman,  or,  by  another 
account,  to  the  latter  part  of  Aly's  khalafat.  Pvamlah,  the  daughter 
of  Abusufeean,  had  been  the  wife  of  Abdullah-bin-Hajish,  with 
whom  she  went  to  Habeshah,  where  he  became  a  Nasarrmee  and 
went  to  hell,  after  which  the  prophet  married  her.  ^  Ummsalmah, 
whose  mother  was  Autikah,  the  daughter  of  Abutalib,^  although 
some  give  a  different  account  of  her  family,  at  the  direction  of  Mo- 

*  See  Note  61. 


352  LIFE   AND   RELIGION  [CH. 

hammed  made  her  own  son  agent  in  bringing  about  her  union  with 
the  prophet.  She  departed  this  life  last  of  all  IMohammcd's  wives. 
She  had  previously  been  the  wife  of  Abusalmah-bin-Abdulasad,  by 
whom  she  had  two  children,  Zaynab  and  Omar.  Zaynab,  the 
daughter  of  Ilajish,  was  the  first  of  the  prophet's  wives  that  died, 
which  event  occurred  in  the  khalafat  of  Omar.  She  had  been  the 
wife  of  Zayd-bin-Harisah,  whose  story  is  elsewhere  related.*  Zay- 
nab, the  daughter  of  Khazeemah,  had  been  the  wife  of  Abaydah- 
bin-Haris,  or,  as  some  say,  of  his  brother  Tufayl.  She  died  in  the 
lifetime  of  the  prophet.  Maymoonah's  first  husband  was  Abuse- 
brah,  and  she  died  in  the  thirty-sixth  year  of  the  Hijret.  Javeereeah 
was  taken  prisoner  with  her  tribe,  the  Benee  Mustalak,  freed  and 
married  by  the  prophet,  and  died  in  the  fifty-sixth  year  of  the  Hijret. 
Safeeah  was  a  captive  of  Khyber,  and  ennobled  by  union  with  the 
prophet.  She  died  in  the  thirty-sixth  year  of  the  Hijret.  With  all 
of  these  women  Mohammed  cohabited. 

Of  the  women  whom  the  prophet  married  but  did  not  approach, 
the  first  was  Auleeah,  the  daughter  of  Zibyan,  who,  when  brought 
to  him,  was  divorced  before  the  consummation  of  the  marriage.  Sec- 
ond, Kateelah,  who  was  left  a  widow  before  wedlock  was  concluded, 
or,  as  some  say,  was  divorced.  Third,  Fatimah,  the  daughter  of  Sar 
hak,  was  espoused  at  the  time  the  prophet  received  a  verse  directing 
him  to  cause  his  wives  to  choose  between  him  and  the  world, 
namely:  "  0  prophet,  say  unto  thy  wives.  If  ye  seek  this  present 
life  and  the  pomp  thereof,  come,  I  will  make  a  handsome  provision 
for  you,  and  I  will  dismiss  you  with  an  honorable  dismission  :  but 
if  ye  seek  God  and  his  apostle,  and  the  life  to  come,  verily  God  hath 
prepared  for  such  of  you  as  work  righteousness  a  great  reward,  "f 
This  unfortunate  woman  chose  the  world,  and  parting  from  Mo- 
hammed, was  at  length  reduced  to  the  necessity  of  gathering  camels* 
dung  in  the  streets  as  a  means  of  subsistence,  and  was  accustomed 
to  say.  How  ill-starred  am  I  that  chose  the  world  !  Fourth,  Shiny  a, 
the  daughter  of  Salet ;  the  prophet  left  this  ■'^ain  world  before  she 
was  brought  to  him.  Fifth,  Asmau,  the  daughter  of  Naman,  who, 
when  brought  to  Mohammed,  being  envied  by  Auyeshah  and  Haf- 
sah,  was  deceived  by  their  telling  her  if  she  would  gain  the  affec- 
tions of  the  prophet  she  must  be  reluctant  with  him.  Accordingly, 
when  he  visited  her  she  said,  I  take  refuge  in  God  from  you  !  to 
which  he  replied,  You  have  taken  refuge  where  I  confirm  it ;  go  and 
rejoin  your  own  people ;  and  immediately  divorced  her.  Sixth, 
Maleeliili,  whose  conduct  and  fate  was  similar  to  the  preceding. 
Seventh,  Umrah,  the  daughter  of  Yezeed,  whom  the  propliet  per- 
ceiving to  be  leprous  divorced  her.  Eighth,  Layhi,  the  daughter  of 
Khateem,  who,  manifesting  dislike  to  Mohammed,  was  set  free  by 

*  See  page  354.  f  Surah  33  :  51. 


XX.]  OF    MOHAMMED.  353 

him.  It  is  said  that  she  was  torn  by  a  wolf.  The  ninth  was  the 
case  of  a  woman  whom  her  father,  not  wishing  to  give  to  Moham- 
med, made  a  i^ilse  excuse  of  her  being  leprous,  which  disease  was 
immediately  inflicted  on  her  by  the  miraculous  power  of  the  prophet. 
The  story  of  tlie  tenth  is  differently  related,  some  saying  that  she 
was  affianced,  and  others  that  she  was  married  to  Mohammed  and 
divorced. 

According  to  these  accounts,  the  prophet  married  twenty-one 
wives  ;  Shaykh  Tabersee  says  eighteen,  and  others  fifteen.  The 
shaykh  adds  that  the  prophet  had  two  maids  whom  he  regularly 
visited  as  well  as  his  wives.  One  of  these  was  Mareeah,  the  daughter 
of  Shimoon,  the  Kibtee,  and  the  other  Keehanah,  the  daughter  of 
Zayd,  both  of  whom  were  sent  to  Mohammed  by  Makukas,  the  kino- 
of  Iskandereeah.*  Some  say  the  prophet  emancipated  and  married 
Keehanah,  and  that  JMareeah  died  five  years  after  JMohammed.  A 
woman  affianced  to  the  prophet,  although  the  marriage  mio-ht  not 
have  been  consummated,  was  ever  after  forbidden  to  wed  another. 
In  two  instances  in  which  this  was  allowed  by  Abubekr  and  Omar, 
after  Moliammed's  decease,  the  husband  of  one  was  smitten  with 
leprosy,  and  the  other  with  insanity,  through  the  miraculous  power 
of  the  prophet.  Much  more,  a  woman  that  had  lived  with  him  in 
conjugal  bonds,  and  whom  he  had  left  a  widow,  was  sacred  from  all 
men.  Most  of  the  sunnee  ulemas,  however,  say  that  a  woman 
divorced  by  the  prophet,  before  the  consummation  of  marriao;e, 
might  lawfully  wed  another,  which  is  contrary  to  the  doctrine  of  the 
sheeahs. 

The  prophet  was  accustomed  to  give  wedding  feasts.  When  he 
formed  a  purpose  of  taking  a  wife  he  sent  a  woman  to  examine  the 
lady,  ordering  her  to  smell  the  neck  of  the  intended,  saying  if  that 
were  fragrant,  so  was  the  whole  body ;  and  to  examine  the  instep  of 
the  foot,  for  if  that  were  plump  so  was  the  whole  person. 

The  imam  Sfiduk  being  asked  how  many  wives  were  lawful  for 
the  prophet,  he  replied,  As  many  as  he  wished ;  and  that  he  was 
allowed  to  marry  whom  he  would  of  the  daughters  of  his  uncles  and 
aunts,  and  any  other  jMusulman  woman,  without  giving  any  dower, 
which  was  a  fiivor  peculiar  to  Mohammed  and  lawful  to  none  be- 
sides. 

After  Mohammed's  marriage  to  Khadeejah  he  went,  on  a  certain 
occasion,  to  a  bazar,  where  finding  for  sale  a  slave  by  the  name  of 
Zayd,  he  bought  him,  and  in  due  time  called  him  to  embrace  islam. 
Zayd  was  called  the  freedman  of  Mohammed,  to  whom  he  was  so 
mucli  attached  that  when  his  father  came  to  take  him  nway  he  refused 
to  go,  which  exasperated  his  father  to  such  a  degree  that  he  would  no 

*  Alexandria,  or  Alexandretta.     Possibly  this  account  may  be  reconciled 
with  the  statement  of   Nejashv's  sending"  Mareeah  to  Mohammed,  by  sup- 
posing she  was    sent  through  Egypt  under  some  care  of  Makukas. 
24 


354  LIFE   AND   RELIGION  [CH. 

longer  acknowledge  Zayd  to  be  his  son,  and  the  prophet  kept  him 
as  his  own  son.  After  the  hijret  to  Medeenah,  Zayd  married  Zaynab 
the  daughter  of  Hajish,  with  whom  Mohammed  fell  in  love  on  see- 
ing her.  Zayd  understanding  the  matter  proposed  to  his  wife  to 
divorce  her  in  order  that  the  propliet  might  marry  her,  but  this  Mo- 
hammed himself  declined,  till  the  Most  High  sent  him  a  communi- 
cation authorizing  him  to  do  it.  After  this  the  hypocrites  said.  He 
prohibits  women  to  us,  but  takes  his  son  Zayd's  wife  to  himself,  upon 
which  some  verses  were  sent  down  to  stop  the  slander.  This  story 
is  related  differently  by  others,  but  however  it  was,  many  verses 
were  communicated  about  the  matter.  At  the  marriage  feast  the 
company  wished  to  talk  with  the  prophet,  and  he  wanted  to  retire 
with  Zaynab,  when  another  divine  communication  removed  the  dif- 
ficulty, by  refjuiring  that  those  entertained  by  Mohammed  should 
leave  as  soon  as  the  feast  was  over. 

Ummsalmah  previous  to  her  marriage  to  the  prophet  had  been  the 
wife  of  another  man.  Abubekr  and  Omar  inquired  of  her  if  the 
embrace  of  the  prophet  was  like  other  men,  to  which  she  replied  in 
the  affirmative.  Jibraeel  then  brought  him  a  dish  prepared  by  the 
Hoorees  of  paradise,  of  which  he  ate  and  became  possessed  of  the 
conjugal  power  of  forty  men,  and  approached  all  his  wives  in  a  night. 
One  day  the  prophet  saw  a  woman  that  pleased  him,  upon  which  he 
immediately  visited  Ummsalmah,  and  told  his  followers  that  they 
should  thus  in  a  lawful  way  quell  any  irregular  desire. 

The  prophet  was  allowed  to  retract  his  oath,*  particularly  in  the 
case  of  Mareeah.  Visiting  Hafsah  one  day,  she  left  the  room  with 
the  prophet  and  Mareeah  together.  On  returning  she  found  the 
door  fastened,  and  when  Mohammed  opened  it  perspiration  was  drop- 
ping from  his  forehead.  After  this  he  refrained  from  all  his  wives 
for  twenty-nine  days,  during  which  time  he  stayed  with  Mrueeah, 
whom  he  had  sworn  to  visit  no  more,  from  which  he  was  absolved 
by  a  divine  communication.  To  conciliate  Hafsah  he  told  her  on 
her  oath  of  secrecy,  that  after  him  Abubekr  and  Omar  would  usurp 
the  khalafat,  which  she  told  to  xVuyeshah,  and  both  to  their  lathers, 
and  these  four  wretches  attempted  to  poison  the  prophet,  but  Jibraeel 
forewarning  him  frustrated  their  design. 

A  blind  man  came  once  into  Mohammed's  room  when  Auyeshab 
and  Hafsah  were  present,  and  on  his  directing  them  to  retire,  they 
said,  The  man  is  blind.  True,  rejoined  the  prophet,  but  you  are 
not. 

It  is  related  that  the  prophet  had  nine  uncles,  the  sons  of 
Abdulmutalib  :  namely,  Haris,  Zobayr,  Abutfdib,  Hamzah,  Aydak, 
Zarar,  Mukvim,  Abulaheb  and  Abbas,  only  four  of  whom  left 
children,  to  wit ;  Haris,  Abutiilib,  Abbas,  and  Abulaheb.    Haris  was 

*  Note  150. 


XX.]  OF    MOHAMMED.  355 

the  eldest  son  of  Abdulmutalib,  for  which  reason  the  latter  was 
surnamed  Aboolharis.  Haris  assisted  his  father  in  re-dioging  the 
well  Zemzem.  His  sons  were  Abiisufeean,  Mogh3^rah,  Nofal,  Rabeea 
and  Abdeshems.  Abusufeean  became  a  Musiilman  at  the  conquest 
of  Mekkah,  and  Nofal  at  the  siege  of  Khandak.  Nofal  had  sons. 
The  prophet  changed  the  name  of  Abdeshems  to  Abdullah, 
and  his  descendants  arc  in  Sham.  Abutalib  and  Abdullah 
the  father  of  Mohammed  were  of  the  same  mother,  whose  name 
was  Fatimah,  the  daughter  of  Amer-bin-Aujed-bin-Imrara-bin- 
Makhzoom.  The  name  of  Abutalib  was  Abdaminaf,  and  he  had 
four  sons,  Talib,  Akeel,  Jafer  and  Aly ;  and  two  daughters, 
Ummshany,  whose  proper  name  was  Fakhtah,  and  Jamanah.  The 
mother  of  all  these  children  was  Fatimah,  the  daughter  of  A  sad. 
All  left  sons  except  Tidib.  Abutalib  died  three  years  before  the 
Hijret  of  the  prophet.  Abbas,  who  was  called  Aboolf^izl,  had  the 
office  of  dispensing  the  water  of  Zemzem.  He  became  a  Musulman 
at  the  battle  of  Badr,  and  died  at  Medeenah  in  the  khahxfat  of 
Osman,  and  was  blind  toward  the  close  of  his  life.  He  had  nine 
sons  and  three  daughters;  namely,  Abdullah,  Abaydullah,  Fazl, 
Kasim,  Saeed,  Abdurrahman,  Tamam,  Keseer  and  Haris.  The 
names  of  his  daughters  were  Ummhabeeb,  Aminah,  and  Safeeah, 
The  sons  of  Abulaheb  were  Atabah,  and  Ateebah,  and  Mateb,  whose 
mother  Ummjameel  was  the  sister  of  Abusufeean. 

Zayd,  Mohammed's  freednian,  was  bought  for  four  hundred 
dirhenis,  and  Khadeejah  gave  him  to  the  prophet,  who  emancipated 
him.  There  is  an  account  of  thirty-nine  slaves  possessed  by  Mo- 
hammed, many  of  whom  he  freed  ;  some  of  them  were  martyred  in 
battle.  He  had  four  or  more  maid-servants.  The  prophet's  prin- 
cipal amanuensis  was  the  commander  of  the  faithful,  but  several 
others  were  occasionally  employed  to  write,  not  only  common  thinos, 
but  divine  communications,  some  of  which  were  purposely  mis- writ- 
ten, for  which  the  prophet  cursed  those  guilty  of  the  deed.  One  day 
Mohammed  sent  for  Maveeah  to  write  for  him,  who  returned  answer 
that  he  was  at  dinner  ;  on  being  sent  for  again,  he  replied  that  he  had 
not  done ;  on  which  the  prophet  said,  God  cause  that  he  be  never 
satisfied  I  and  Maveeah  ever  after  suffered  from  hunger  till  he  went 
to  hell. 

Mohammed's  door  keeper  was  Anis-bin-MAlik.  He  had  several 
muazzins,  of  whom  the  principal  was  Bilal,  who  was  the  first  that  ever 
proclaimed  the  azan.  Abutalhah  was  the  prophet's  herald,  and  Aly 
and  others  were  his  beheaders  of  infidels. 

A  man  who  had  once  entertained  Mohammed  before  his  assump- 
tion of  the  prophetship,  waited  on  him  after  that  event,  when 
Mohammed  told  him  to  ask  what  he  pleased.  He  replied  that  he 
wanted  a  hundred  sheep,  with  shepherds  to  take  care  of  them.  After 
a  little  reflection  iVIohammed  said  to  him,  They  are  yours.     After  he 


356  LIFE   AND   RELIGION  [CH. 

had  gone  IMohammed  said,  When  Moosa  was  about  to  depart  from 
Misr,*  he  was  ordered  to  take  the  bones  of  Yoosuf,  but  nobody  knew 
where  they  were.  At  hist  an  old  man  said,  If  any  one  can  give  in- 
formation, it  is  such  an  old  man.  To  him  Moosa  went,  and  promised 
him  paradise  to  discover  the  bones  of  Y^oosuf.  This  however  the  old 
man  refused,  and  demanded  his  own  terms,  which  were  to  enjoy  the 
same  rank  in  paradise  that  Moosa  did.  And  now,  said  Mohannned, 
why  did  not  this  man  who  asked  for  a  hundred  sheep  make  a  similar 
request  of  me  'I 

In  their  state  of  idolatry  the  Arabs  were  classed  in  two  tribes  or 
divisions.  Helm  and  Hams.  The  Koraysh  were  the  Hams,  and  all 
others  ranked  under  the  division  of  Helm,  who  must  have  a  Ko- 
raysh patron  of  Mekkah  in  whose  garments  to  perform  the  circuits  of 
the  Kabah,  or  to  do  it  in  a  state  of  nudity,  because  it  was  said  they 
had  sinned  in  their  own  garments,  which  could  not  therefore  be  worn 
in  that  religious  ceremony.  A  man  to  whom  Mohammed  was  a  pat- 
ron became  a  Musulman. 

The  companions  of  the  prophet  were  twelve  thousand  in  number  : 
namely,  eight  thousand  of  Medeenah,  two  thousand  of  Mekkah,  and 
two  thousand  freed  men. 

The  imam  Saduk  said  that  the  rewards  of  paradise  were  bestow- 
ed in  proportion  to  the  advance  in  faith  :  as  in  a  horse  race  the  first 
carries  off  the  prize,  so  among  believers,  yet  those  in  the  last  times 
may  perhaps  outstrip  the  first. 

Mohammed  said  that  four  men  were  his  peculiar  friends,  Aly-bin- 
Abutrilib,  Mikdad-bin-ul-Asood,  Abazer,  and  Salman-e-Farsee. 

Amfir-bin-Yasir,  a  distinguished  Musulman,  owing  a  Yehoodee 
thirty  dirhems.f  which  are  equal  to  three  deenars,  at  the  prayer  of 
Aly  a  stone  was  transmuted  to  gold,  and  then  at  Amar's  prayer 
became  soft,  so  that  he  could  separate  from  the  mass  three  mifekals, 
the  amount  of  his  debt ;  all  which  being  realized,  he  prayed  again 
that  the  gold  might  be  turned  to  stone,  lest  independence  should 
tempt  him  to  sin  ;  this  too  was  done.  The  angels,  said  Mohammed, 
wondered  at  his  conduct,  which  would  be  rewarded  hereafter.  Amar 
by  the  power  of  faith,  at  the  command  of  Mohammed,  and  to  con- 
vince some  infidel  Yehoodees,  took  up  a  rock  which  two  hundred 
men  could  not  move,  and  declaring  it  seemed  lighter  than  a  tooth- 
pick, at  the  prophet's  order  threw  it  on  a  mountain  a  fursakhj  dis- 
tant. From  that  mountain  at  three  paces  he  brought  another  rock, 
several  times  the  size  of  the  former  one,  and  threw  it  down  with 
su<^.h  violence  before  the  Yehoodees.  that  it  broke  to  pieces  and  they 
fled.  Amar  at  last  was  slain  in  battle.  During  the  engagement  he 
three  times  asked  Aly  if  the  time  for  his  martyrdom  had  come  ;  and 
in  the  third  instance  being  answered  in  the  affirmative,  he  rejoiced, 

*  Egypt.  t  See  Note  61.  X  Eight  miles. 


XX.  1  OF    MOUAMMED.  357 

saying  he  should  now  join  his  friends  and  the  friends  of  Moham- 
med ;  and  thus  he  fell  a  martyr. 

In  regard  to  the  history  of  Saluian-e-Farsee,  or  Salman  the  Per- 
sian, Ibn-Babuyah  relates,  on  the  authority  of  the  iniAm  Moosa-bin- 
Jafer,  that  a  person  once  asked  him  how  it  was  that  Sahiian  becanje  a 
Musulman.  The  imam  replied,  My  father  told  me  that  one  day  the 
commander  of  the  faithful  and  Salman  and  Abuzer  and  a  company 
of  the  Koraysh  were  assembled  at  the  tomb  of  the  prophet,  when 
Aly  said  to  Salman,  AYill  you  not  tell  us  from  the  first  how  you 
came  to  embrace  ish\m?  Salman  replied,  Verily,  if  another  had 
asked  I  had  not  informed  him,  but  obedience  to  you  is  obligatory. 
I  am  of  the  people  of  Sheeraz,  and  of  one  of  its  principal  families, 
and  was  greatly  beloved  by  my  parents.  On  a  certain  festival,  I 
went  with'my  father  to  the  place  of  a'ssembly,  and  while  on  the  way 
thither  we  passed  a  hermitage  where  a  recluse  with  a  loud  voice 
said,  I  testify  there  is  no  God  but  God,  and  that  Eesa  is  the  Sjiirit 
of  God,  and  that  Mohammed  is  the  beloved  of  God.  On  hearing  this, 
love  of  Mohammed  became  seated  in  my  flesh  and  blood,  and  this 
aflfection  became  so  intense  that  eating  and  drinking  were  irksome. 
My  mother  said  to  me,  Why  have  you  not  prostrated  and  wo:  ship- 
ped the  sun?  But  I  refused  to  do  it,  and  at  last  she  ceased  to  urge 
me. 

On  returning  home  I  saw  a  letter  suspended  from  the  ceiling  of 
the  house,  and  asking  my  mother  about  it,  she  said  that  she  saw  it 
there  when  we  came  back  from  the  festival,  but  told  me  not  to  go 
near  it  lest  my  fother  should  kill  me.  Wondering  greatly  what  this 
letter  contained,  I  waited  till  night,  and  when  my  father  and  mother 
were  asleep,  I  arose  and  read  the  epistle  in  which  was  written  :  In  the 
name  of  God  the  compassionate,  the  merciful :  This  is  a  league  and 
covenant  from  God  to  hazret  Adam,  of  whose  posterity  a  prophet  will 
arise,  Mohammed  by  name,  who  will  command  men  to  cultivate 
good  dispositions  and  agreeable  qualities,  and  forbid  men  to  worship 
any  but  God,  and  prohibit  idolatry.  O  Fvoozbeh,  such  was  my  name, 
thou  art  a  successor  of  Eesa ;  now  then  believe  and  al)andon  lire- 
worship.  On  reading  this,  I  swooned  and  my  love  for  that  prophet 
increased. 

When  my  father  and  mother  understood  what  I  had  done,  they 
put  me  in  a  very  deep  pit,  and  said.  If  you  do  not  renounce  what 
you  have  embraced,  we  will  kill  you.  I  replied,  Do  what  you 
please  with  me.  but  the  love  of  Mohammed  will  never  leave  my 
bosom.  Here  Salman  observed.  Before  reading  that  letter  I  did  not 
know  Arabi".,  I'U  was  taught  it  by  divine  power.  I  remained  a 
long  time  in  the  pit,  my  parents  sending  down  to  me  daily  a  little 
round  cake  of  bread.  After  a  protracted  imprisonment,  I  raised 
my  hands  toward  heaven,  and  said,  0  Lord,  thou  hast  caused  me  to 
love  Mohammed  and  his  successor,  Aly-bin-Abutalib  ;  then  for  his 


358  LIFE    AND    RELIGION  [CH. 

sake  deliver  me  soon,  and  give  me  enlargement  from  this  suffering. 
A  person  clad  in  white  garments  then  came  to  me,  and  said,  Kise,  0 
Roozbeh ;  and  taking  my  hand,  he  brought  me  to  the  hermitage, 
where  I  said,  I  testify  there  is  no  God  but  God,  and  that  Eesfi  is 
the  Spirit  of  God,  and  that  Mohammed  is  the  beloved  of  God.  The 
recluse  put  his  head  out  of  his  cell,  and  said.  Art  thou  Roozbeh? 
Yes,  said  I ;  and  he  took  me  in,  and  I  served  him  two  full  years. 
As  he  was  about  to  die  he  said,  I  bid  adieu  to  this  vain  world.  I 
inquired  to  whom  he  would  now  commit  me.  He  replied,  I  know 
of  no  one  m)'^  equal  in  the  religion  of  the  truth,  except  a  devotee  in 
Antilkeeah.*  When  you  find  him,  give  him  my  salutation  and 
deliver  this  tablet  to  him ;  saying  which  he  departed  to  the  eternal 
world. 

Having  performed  the  funeral  rites  for  the  deceased,  I  carried  the 
tablet,  as  directed,  to  the  recluse  of  Antilkeeah,  before  whom  I  repeat- 
ed the  testimony  concerning  God,  and  Eesa,  and  Mohammed  ;  on 
which  he  rejoined.  Art  thou  Roozbeh  ?  I  replied  in  the  afhrmative; 
I  served  him  two  years.  When  he  foretold  his  death,  I  inquired  to 
whom  he  would  intrust  me  ;  he  replied  that  he  knew  of  none  his 
equal  in  the  true  faith  but  a  devotee  in  Iskandereeah,  to  whom 
give  my  salutation  and  this  tablet.  Having  perform  his  funeral  rites, 
I  went  to  the  recluse  as  directed,  and  again  repeating  the  testimony 
as  before,  he,  like  the  others,  a.sked  if  I  were  Roozbeh,  and  T  like- 
wise served  him  two  years  till  his  death,  before  which  I  asked  to 
whom  he  would  commit  me,  and  he  replied,  I  know  none  equal  to 
me  in  the  true  word.  The  time  is  near  when  Mohammed-bin-Ab- 
duUah-bin-Abdulmutalib  is  to  enlighten  the  world.  Go  and  search 
him  out,  and  when  you  find  him,  give  him  my  salutation  and  this 
tablet. 

After  I  had  bathed  and  robed  and  buried  my  last  teacher,  I  took 
the  tablet  and  joined  a  travelling  company,  agreeing  to  serve  them 
on  the  condition  that  they  should  furnish  me  food  and  water. 
When  the  hour  for  their  repast  came,  according  to  the  custom 
of  the  Koraysh  infidels,  they  produced  a  sheep  and  beat  it  to  death 
with  sticks,!  and  having  roasted  part  and  baked  part,  called  me  to  eat. 
But  as  the  animal  had  been  killed  in  an  unlawful  manner,  I  refused. 
Again  they  urged  me  to  eat,  but  I  replied,  I  am  a  devotee,  and 
devotees  do  not  eat  flesh.  Upon  this  they  beat  me  nearly  to  death, 
when  one  of  them  said.  Let  him  alone  till  we  drink  wine,  and  if  he 
does  not  join  us  in  that,  then  kill  him.  But  as  I  refused  wine  on  the 
ground  that  I  was  a  devotee,  they  fell  upon  me  with  the  design  to 
kill  me,  but  I  said  to  them,  Do  not  kill  me,  nor  beat  me,  and  I 
will  be  your  slave,  and  surrendered  myself  to  one  of  them,  who  sold 
me  to  a  Yehoodee  for  three  hundred  dirhems. 

*  Antioch. 

t  Beating  animals  to  imbue  the  flesh  with  blood  has  sometimes  been  prac- 
tised. 


XX.]  OF    MOHAMMED.  359 

The  Yeliooclee  demanded  my  history,  which  I  told  him,  and  add- 
ed, I  have  no  sin  but  love  to  Mohammed  and  his  successor ;  upon 
which  he  said,  I  hold  both  you  and  Mohammed  as  enemies.  He 
then  brought  me  out  to  the  door  of  his  house,  where  was  a  vast 
quantity  of  sand,  and  said,  Wallah  !  Roozbeh,  if  you  do  not  carry 
away  all  this  sand  before  to  morrow  morning,  I  will  kill  you.  I 
toiled  severely  all  night,  and  when  exhausted  I  raised  my  hands  to 
heaven  and  said,  0  Lord,  thou  hast  given  me  love  for  Mohammed 
and  his  successor,  then  by  the  exaltation  of  the  prophet  deliver  me 
and  relieve  me  from  this  toil.  Immediately  the  Almighty  sent  a 
wind  which  carried  all  the  sand  to  the  spot  the  Yehoodee  had  point- 
ed out.  When  he  came  out  of  his  house  in  the  morning  and  saw 
what  was  done,  he  said  to  me,  You  are  a  wizard  and  sorcerer  :  I 
do  not  know  what  to  do  with  you  ;  but  you  must  be  ejected  from 
this  city,  lest  you  destroy  it. 

The  Yehoodee  then  took  me  out  of  the  city  and  sold  me  to  a  wo- 
man, whose  name  was  Saleemah,  who  was  very  kind  and  indulgent 
to  me.  She  had  a  garden  which  she  said  was  mine,  and  that  I 
might  enjoy  the  fruit  or  bestow  it  in  charity  as  I  pleased.  I  remain- 
ed a  long  time  in  that  condition,  till  one  day  being  in  the  garden  I  saw 
seven  persons  approaching,  with  a  cloud  shading  their  heads,  and  said 
to  myself,  Verily,  they  are  not  all  prophets,  but  there  is  a  prophet 
among  them.  At  length  they  entered  the  garden,  and  I  recognized 
them  to  be  the  prophet,  the  commander  of  the  faithful,  Hamzah- 
bin-Abdulmutalib,  Zayd-bin-Harisah,  Akeel-bin-Abutalib,  Abuzer, 
and  Mikdad.  They  ate  the  windfall  dates,  as  the  prophet  directed 
them  not  to  injure  the  fruit  of  the  garden.  I  went  to  my  mistress 
and  asked  her  to  give  me  a  basket  of  dates,  and  she  said  I  might 
have  six  baskets.  Accordingly  I  brought  a  basket  of  fresh  dates  and 
said  in  my  heart,  If  this  man  is  a  prophet  he  will  not  eat  of  that  which 
is  set  apart  as  alms,  but  will  eat  of  religious  offerings.  On  presenting 
the  dates  I  said  they  were  alms,  upon  which  the  propliet  and  Aly 
and  Hamzah  and  Akeel,  being  of  the  Benee  Hashim  to  whom  alms 
were  unlawful,  refused  to  eat,  but  the  other  three  men  ate.  I  said 
in  my  heart,  This  is  one  sign  of  the  last  prophet  of  time  of  whom 
I  have  read  in  books.  I  then  presented  another  basket,  saying  that 
it  was  hadeyah,  or  religious  offering,  and  immediately  the  prophet 
stretched  out  his  hand,  saying,  Bismillah  !*  let  all  eat ;  which  they 
did.  This,  said  I,  is  another  sign.  As  I  was  much  perplexed  I 
walked  to  and  fro  behind  him  weeping,  and  he  turned  and  said,  Do 
you  desire  to  see  the  seal  of  prophecy  ?  I  answered,  Yes.  He  then 
bared  his  shoulders,  between  which  I  saw  the  prophetic  seal,  with 
some  hairs  in  it,  and  I  fell  to  tlie  earth  and  kissed  his  blessed  feet. 

He  said  to  me,  Go,  Roozbeh,  to  your  mistress  and  tell  her  that 

*  In  the  name  of  God. 


360  LIFE   AND    RELIGION  [CH. 

]Mohamnicd-l)in-Al3clullah  says,  Sell  me  this  slave.  She  replied 
that  she  would  not  sell  me  for  less  than  four  hundred  date-trees, 
two  hundred  to  be  of  the  green  kind,  and  two  hundred  of  the  red. 
On  reporting  this,  the  prophet  said,  How  very  easy  to  me  are  these 
terms.  He  then  told  Aly  to  collect  the  seeds  of  the  dates  they  had 
been  eating,  and  himself  thrust  them  down  into  the  earth,  while  Aly 
watered  them.  When  the  second  seed  was  planted,  the  first  had 
vegetated ;  and  when  the  work  was  finished,  all  the  trees  were  ma- 
ture and  laden  with  fruit.  The  prophet  then  sent  for  the  woman 
to  take  possession  of  the  trees  and  deliver  the  slave ;  but  on  seeing 
the  new  grove  she  declared  she  would  not  adhere  to  the  bargain 
unless  all  the  trees  produced  fruit  of  the  green  species,  upon  which 
Jibraeel  descended  and  drew  his  wings  over  the  trees  and  all  were 
changed  to  the  kind  required.  The  woman  then  said  to  me,  One 
of  these  trees  is  worth  more  to  me  than  you  and  Mohammed  both  ; 
to  which  I  replied,  To  serve  him  one  day  is  better  for  me  than 
to  possess  you  and  all  your  property.  The  prophet  then  freed  me 
and  named  me  Salman. 

Six  things,  said  Salman,  excite  my  wonder,  three  of  which  occa- 
sion tears,  namely  :  separation  from  friends,  that  is,  from  Mohammed 
and  his  companions ;  death  and  the  state  after  it ;  and  standing  be- 
fore the  Lord  to  render  the  account.  The  three  other  things  excite 
laughter  :  first,  when  one  seeks  this  world,  and  death  seeks  him  ; 
second,  when  a  person  is  forgetful  of  futurity,  but  the  Most  High 
and  the  angels  are  not  forgetful  of  him,  but  record  his  works  ;  third, 
one  who  fills  his  mouth  with  laughter,  but  does  not  know  if  God  is 
satisfied  or  angry  with  him. 

Salman  was  made  governor  of  Madaeen*  by  Omar,  who  subse- 
quently sent  him  a  letter  complaining  of  his  eating  barley  bread 
and  making  baskets  to  the  disgrace  of  his  office.  Salman  rcijlied 
with  great  boldness,  and  rebuked  Omar  for  violently  depriving  Aly 
of  his  rights,  and  told  him  to  do  as  he  pleased,  for  his  power  only 
extended  to  his  life. 

Other  traditions  give  a  somewhat  different  account  of  Salman,  and 
say  that  passing  a  kileeseea  or  church  near  Isfahan,  he  entered  it 
and  was  pleased,  but  his  father  chained  him  for  doing  so.  By  the 
assistance  of  the  Nasaranees  he  escaped  to  Sham,  where  he  ^  passed 
from  one  devotee  to  another.  At  last  Mohammed  bought  him  of  a 
Yehoodee  for  five  hundred  date-trees  and  one  hundred  and  forty 
miskals  of  gold.  The  trees  were  produced  by  IMohammed,  as  in  the 
foregoing  tradition,  and  a  stone  was  changed  to  gold  to  pay  the  bal- 
ance of  the  price.  Salman  is  said  to  have  been  the  master  of  all 
knowledge. 

On  a  certain  occasion  Salman  declared  that  he  had  heard  from 

*  Madain,  or  Ctesiphon. 


XX.]  OF    MOHAMMED.  361 

the  prophet  that  if  a  man  had  a  uiaid-servant  and  did  not  approach 
her  nor  give  her  to  a  husband,  if  she  should  commit  fornication  the 
sin  would,  as  it  were,  belong  to  her  master 

Salman  being  in  the  hands  of  infidels  who  beat  him  barbarously 
to  make  him  renounce  his  faith,  they  told  him  at  last  to  call  on 
his  God  to  curse  them ;  but  he  prayed  for  patience.  Suddenly  the 
roof  of  the  house  where  they  were,  opened,  and  Salman  saw  Moham- 
med, who  told  him  to  curse  his  oppressors,  as  none  of  them  would 
ever  believe.  He  then  asked  them  what  curse  he  should  imprecate 
on  them.  They  said,  Bid  our  whips  with  which  we  have  beaten 
you  to  become  double-headed  vipers  and  kill  us  ;  which  was  forth- 
with done. 

Some  say  that  Salman  was  probably  of  the  people  of  Isfahan.  He 
was  the  slave  of  more  than  ten  masters  in  succession.  He  gave 
all  he  possessed  to  the  poor.  He  had  a  cloak,  but  no  house,  and 
slept  under  walls  and  trees.  Being  importuned  to  have  a  house 
built  for  him,  he  refused,  till  at  last  the  builder  engaged  to  make  it 
so  low  that  when  he  stood  up  his  head  would  touch  the  roof,  and  so 
small  that  when  he  extended  his  legs  they  would  touch  the  w'all. 
Aly  declared  that  Salman  was  as  wise  as  Lokman.*  Angels  convers- 
ed with  him. 

Salman  being  one  day  seated  in  the  most  honorable  place,  Omar 
contemptuously  said.  What  Ajeraeef  is  this  !  Mohammed  then  as- 
cended the  member  of  the  mesjid,  and  said,  All  the  sons  of  Adam  are 
equal,  like  the  teeth  of  a  comb.  An  Arab  has  no  preeminence  over 
an  Ajemee,  nor  red  over  white,  except  that  imparted  by  devotion 
and  religious  observance.  Salman  is  a  sea  without  end,  and  a  treas- 
ury which  cannot  be  exhausted. 

In  the  book  entitled  Fazaeel,  it  is  related  that  a  person  by  the 
name  of  Asbagh  visited  Salman  in  the  beginning  of  the  khalafat 
of  the  commander  of  the  faithful.  He  was  still  governor  of  Ma- 
daeen,  having  been  appointed  to  that  office  by  Omar.  He  was  then 
very  sick,  and  turning  to  the  relator,  said,  0  Asbagh,  the  prophet 
assured  me  that  when  my  death  approaches,  the  dead  will  speak  to 
me.  I  wish  to  know  if  my  departure  is  near.  He  then  ordered  a 
bier  to  be  brought,  and  a  carpet  to  be  spread  on  it,  and  four  men  to 
carry  him  to  the  burying-ground  of  Madaeen,  where  he  was  set 
down,  and  having  directed  his  attendants  to  turn  his  face  toward  the 
keblah,  he  said  with  a  loud  voice,  As-salam  alaykum  !  |  ye  people  of 
the  old  and  corrupted  field  !  the  peace  of  God  be  upon  you,  ye  who 
are  concealed  from  the  world.  There  being  no  answer,  he  cried 
again,  As-salam  alaykum  !  ye  who  have  tasted  death,  ye  whose  cov- 
ering is  earth,  ye  who  have  reached  the  reward  of  your  works  in  this 
world,  and  now  wait  the  blast  of  Israfeel's  trump  to  rise  !    I  demand 

*  Note  151.  f  Persian.  J  Peace  unto  you! 


362  LIFE    AND    RELIGION  [CH. 

of  you  by  the  truth  of  the  Ahnighty  God,  and  hy  the  truth  of  the 
beloved  propliet,  that  one  of  you  answer  me.  Verily,  I  am  Sal- 
man-e-Farsee,  the  frcedraan  of  the  prophet  of  God,  and  he  has  told 
me  that  when  my  death  approaches,  the  dead  will  speak  with  me, 
and  I  wish  to  know  if  my  death  is  near. 

One  in  his  (^rave  now  began  to  speak  and  said,  As-salam  alaykum  ! 
the  mercy  and  blessing  of  God  be  upon  you !  0  ye  who  build  and 
are  yourselves  transitory,  and  are  busy  on  the  arena  of  the  world ! 
lo,  I  hear  thy  words,  and  will  quickly  answer:  ask  what  thou  wilt; 
God  be  merciful  to  thee.  Salmrm  rejoined,  0  thou  that  speakest 
after  death  and  its  sorrows,  art  thou  of  paradise  or  of  hell ".''  The 
dead  rejilied,  I  am  of  the  number  on  whom  God  has  bestowed  favor 
and  in  His  mercy  introduced  to  paradise.  Salman  said.  Thou  ser- 
vant of  God,  describe  to  me  what  thou  hast  experienced.  He  an- 
swered, Verily,  cutting  the  body  to  pieces  many  times  with  shears 
is  easier  than  the  agony  of  death. 

Know  thou  that  the  Most  High  had  bestowed  divine  favors  on  me 
in  the  world,  and  I  had  well  discharged  ray  duties.  I  read  the  Ko- 
ran, and  was  very  dutiful  to  my  father  and  mother.  I  avoided 
what  was  forbidden,  and  feared  to  be  unjust  and  oppressive  to 
servants.  Night  and  day  I  took  pains  and  strove  to  find  out  and  do 
what  was  lawful,  through  fear  of  standing  before  God  to  be  ques- 
tioned. When  I  was  in  the  very  height  of  enjoyment,  exultation 
and  gladness,  suddenly  I  fell  sick,  and  thus  continued  a  number 
of  days,  till  my  period  on  earth  ended.  A  man  then  came  to  me, 
of  gigantic  size  and  awful  look,  and  stood  still  before  me  in  the  air. 
He  signed  to  my  eyes  and  made  them  blind  ;  to  my  ears  and  made 
them  deaf;  and  to  my  tongue  and  made  me  dumb.  Now  wept  my 
family  and  friends.  I  addressed  the  being  before  me,  and  said, 
Who  art  thou,  that  turnest  me  away  from  my  family  and  children? 
He  replied,  I  am  the  angel  of  death,  and  have  come  to  remove  thee 
from  the  house  of  this  world  to  the  house  of  futm-ity.  A^erily,  the 
period  of  thy  life  is  ended,  and  the  time  of  thy  death  has  come. 

While  he  was  thus  speaking,  two  other  persons  appeared,  in  form 
and  countenance  the  most  beautiful  I  had  ever  seen.  They  sat 
down  on  each  side  of  me,  and  said,  As-salam  alayka,*  the  mercy 
and  blessing  of  God  be  upon  thee  !  Verily,  we  have  brought  thee 
thy  book  ;  take  it  and  look  in  it.  I  said.  What  book  is  this  that  I 
must  read  ?  They  replied,  We  are  the  two  angelst  who  attended 
you  in  the  world  and  wrote  your  good  and  bad  deeds,  and  this  is 
the  book  of  your  works.  When  I  read  the  account  of  my  good 
deeds  which  was  in  the  hands  of  the  angel  called  Kakeeb,  I  rejoiced 
and  laughed,  and  felt  great  delight ;  but  when  I  looked  at  the  book 
of  my  sins,  in  the  hands  of  Ateed,  1  was  extremely  saddened  and 
wept.     They  bade  me  rejoice,  for  happiness  awaited  me. 

*  Peace  unto  thee  !  t  Note  152. 


XX.]  OF   MOHAMMED.  363 

The  angel  of  death  now  approached  and  gradually  drew  my  soul 
from  my  body.  Every  pull  he  made  was  equal  in  agony  to  all 
pains  under  heaven.  This  continued  till  my  spirit  reached  my 
heart,  when  lie  signed  to  me  with  a  dart,  which  if  he  had  laid  on  the 
mountains  wouUrhave  melted  them,  and  forcibly  drew  my  soul  from 
my  nostrils.  Then  I  heard  the  loud  weeping  and  lamentation  of 
my  family,  and  understood  all  they  said  and  did.  As  their  mourn- 
ing over  me  was  excessive,  the  angel  of  death  turned  to  them  in 
wriith,  and  said,  What  is  the  cause  of  your  weeping?  I  have  done 
no  injustice  to  the  spirit,  that  you  should  complain,  and  no  violence 
that  you  should  shriek  and  weep.  We  are  all  the  servants  of  God, 
and  verily  you  would  have  done  the  same  to  me  if  He  had  command- 
ed. I  have  not  taken  the  soul  till  the  period  of  life  was  finished, 
and  he  goes  to  the  merciful  Lord,  who  will  do  by  him  as  Ho  pleases, 
and  He  is  almighty  over  all.  If  you  are  patient,  you  will  be  re- 
warded ;  but  if  you  lament  impatiently,  you  will  be  sinners.  3Iany 
times  must  I  return  to  take  sons  and  daugliters,  fathers  and  mothers. 
He  then  left  ray  body  and  departed  with  my  spirit,  which  another 
angel  took  from  him  and  bound  it  in  a  silk  garment,  carried  it  up  to 
heaven  and  placed  it  near  the  Lord  in  less  than  the  twinkling  of  an 
eye.  The  Most  High  questioned  me  about  every  thing  I  had  done, 
great  and  small,  about  prayer,  and  fasting  the  blessed  month  of 
Ramazan  ;  about  the  pilgrimage  to  the  Kabah,  reciting  the  Koran, 
alms-giving,  obedience  to  parents,  murder,  taking  the  property  of 
orphans,  ai)using  the  servants  of  God,  about  devotion  at  night  when 
people  are  asleep,  and  sucli  like  tilings  He  interrogated  me. 

My  soul  was  then  sent  down  to  the  earth,  by  which  time  a  person 
came  to  bathe  my  dead  body,  as  tlie  commencement  of  funeral  rites. 
He  removed  my  clothes,  and  my  soul  addressed  him,  saying,  Ser- 
vant of  God,  be  gentle  with  tliis  weak  body.  Yerily,  I  came  out  of 
none  of  the  veins  but  the  one  sundered,  and  from  none  of  the  mem- 
bers but  the  one  broken.  The  bather,  indeed,  heard  me  not,  for  if 
he  had,  he  never  would  have  performed  the  rite.  He  poured  water 
on  my  body,  washing  me  three  times.  He  then  robed  me  in  three 
garments,  sprinkling  upon  me  the  funeral  drugs,  and  with  such  pre- 
paration* I  started  for  the  house  of  futurity.  The  bather  had  taken 
the  ring  from  my  right  hand  and  given  it  to  my  eldest  son,  saying, 
May  God  recompense  you  for  the  distress  occasioned  by  your  father's 
death,  and  grant  you  a  great  reward  and  patience  to  bear  the  afflic- 
tion. Having  robed  me,  he  recited  the  service  for  the  dead,  and 
called  my  family  and  neighbors  to  bid  me  adieu.  After  this  mourn- 
ful farewell,  they  laid  me  on  a  wooden  bier.  My  soul  was  now  be- 
tween my  face  and  my  robe.  Prayers  were  performed  over  me, 
after  which  they  carried  me  to  the  grave,  where,  with  my  family  and 

*  Musulmfms  do  not  use  coffins,  except  the  body  is  carried  to  a  distance. 


364  LIFE    AND    KELTGION  [CH. 

friends  hanging  around  me,  I  experienced  great  fear,  as  if  I  had 
fallen  from  heaven  to  earth.  They  then  put  nie  in  the  grave  and 
enclosed  me  with  brick  and  filled  the  grave  up  with  earth. 

My  soul  now  returned  to  my  tongue  and  ears,  and  as  the  people 
were  about  to  leave  my  grave,  I  felt  very  sad,  and  exclaimed,  Would 
that  I  were  of  this  company,  to  return  with  them.  But  a  person  on 
the  margin  of  the  grave  replied,  It  is  not  for  you  to  return,  and  he 
recited  this  passage  :  "  When  death  overtaketh  any  of  them  he  saith, 
0  Lord,  suffer  me  return  to  life,  that  I  may  do  that  which  is  right ; 
in  professing  the  true  faith  which  I  have  neglected.  Ey  no  means. 
Verily,  these  are  the  words  which  he  shall  speak  :  but  behind  them 
there  shall  be  a  bar,  until  the  day  of  resurrection."*  1  inquired.  Who 
art  thou  that  speakest  with  me?  He  replied  T  am  Membah,  an 
angel  whom  God  has  made  vakeel  or  ruler  over  all  mankind,  to 
punish  them  after  death,  till  they  write  all  they  have  done  as  a  tes- 
timony before  the  Lord  of  the  universe. 

lie  then  took  hold  of  me  and  set  me  upright  and  said.  Write 
your  deeds.  I  replied  that  I  did  not  remember  them.  He  said.  Did 
you  not  hear  the  word  of  your  Lord  declaring  in  the  Koran,  "  God 
has  taken  an  exact  account  thereof ;  but  they  have  forgotten  the  same  : 
and  God  is  witness  over  all  things."!  i^ut,  said  the  angel,  write 
and  1  will  recall  to  your  mind  what  you  have  done.  I  answered, 
Where  is  paper  to  write  upon  ?  He  then  drew  forth  a  side  of  my 
robe,  and  it  was  changed  to  paper,  and  he  said.  This  is  the  book  in 
which  you  must  write.  But  whence  shall  I  get  a  pen  ?  said  I.  He 
replied,  Your  right  index-finger  is  your  pen.  And  where  shall  I  find 
ink?  I  asked  again.  Your  saliva  is  the  ink,  said  he.  He  then 
repeated  to  me  every  thing,  great  and  small,  that  I  had  done  in  the 
world,  which  I  wrote,  after  which  he  sealed  the  writing  and  bound 
it  as  a  yoke  on  my  neck,  and  it  seemed  heavier  to  me  than  all 
the  mountains  of  the  world.  I  then  said  to  him,  0  Membah,  why 
do  you  this  to  me  ?  He  replied.  Have  you  not  heard  the  word  of 
your  Lord,  saying,  "  The  fate  of  every  man  have  we  bound  about 
his  neck  ;  and  we  will  produce  unto  him,  on  the  day  of  resurrec- 
tion, a  book  wherein  his  actions  shall  he  recorded :  it  shall  be 
offered  him  open,  and  the  aiigels  shall  say  unto  him,  Bead  thy 
book  ;  thine  own  soul  will  be  a  sufficient  acountant  against  thee, 
this  day."j  Membah  added,  This  address  will  be  made  to  you  in 
the  day  of  judgment,  where  you  will  be  present  and  your  deeds 
will  be  laid  open  before  your  eyes,  and  you  must  testify  that  day  to 
your  own  life  :  saying  which  he  left  me. 

Munkir§  next  approached  me  with  a  most  awful  look  and  terrible 
countenance,  and  having  an  iron  mace  in  his  hand  which  all  jius 

*  Surah  23  :  102.  f  Surah  58  :  7. 

+  Surah  17  :  14,  15.  ^  Note  152. 


XX.]  OF    MOHAMMED.  365 

and  manldnci  assembled  could  not  move.  He  then  shouted  to  me 
with  terrific  voice,  which,  had  the  inhabitants  of  earth  heard,  verily 
they  had  died.  He  said  to  me,  Servant  of  God,  tell  me  who  is  thy 
Lord,  what  is  thy  relio-ion,  who  is  thy  prophet,  and  who  is  thy 
imam.  What  was  thy  state  and  condition,  and  what  was  thy  belief 
in  the  world  ?  My  tongue  was  tied  with  terror  ;  I  was  amazed  and 
knew  not  what  to  do  or  answer,  and  my  members  separated  through 
fear.  Then  mercy  from  my  Lord  found  me,  which  gave  me  assur- 
ance and  ennabled  me  to  speak,  and  I  said  to  him,  0  servant  of 
God,  why  do  you  terrify  me,  when  now  I  testify  to  the  unity  of 
God,  and  that  Mohammed  is  the  prophet  of  GodV  I  testify  that 
the  Lord  of  the  universe  is  my  Lord,  that  ^Mohammed  is  my  proph- 
et, islam  my  faith,  the  Koran  my  bpok,  the  Kabah  my  keblah.  My 
my  imam,  and  the  faithful  my  brethren.  I  then  repeated  the  two 
testimonies,  There  is  no  God  but  God ;  Mohammed  is  the  prophet 
of  God  :  and  said.  This  is  my  answer,  and  this  is  my  faith,  in 
which  I  will  meet  my  Lord  in  the  day  of  resurrection.  Munkir 
rejoined,  0  servant  of  God,  rejoice,  blessings  await  you,  and  verily 
you  have  found  salvation  ;  and  so  he  passed  away. 

Nekeer  then  came  and  shouted  to  me  in  a  more  dreadful  voice 
than  Munkir  had  done,  at  which  my  members  recoiled  into  one 
another,  and  he  said.  Tell  me,  0  servant  of  God,  what  you  have  done  ! 
I  was  astounded  and  knew  not  what  to  say.  The  Most  High  then 
removed  from  me  excessive  fear  and  terror,  and  imparted  to  me 
assurance  and  grace,  and  I  said,  Servant  of  God,  deal  gently  with 
me ;  I  have  left  the  world,  and  have  now  testified  that  there  is  no 
Lord  but  one  Lord  who  has  no  associate.  I  have  testified  that  Mo- 
hammed is  the  prophet  of  God,  that  paradise  is  a  truth,  and  the 
punishment  by  hell-fire  a  truth,  and  the  bridge  Serat,  and  the  scales,* 
and  the  account  taken  of  mankind,  and  questioning  in  the  grave  by 
Munkir  and  Nckeer,  and  the  return  to  life  in  the  judgment  ,t  are  all 
truths.  The  promised  enjoyments  of  paradise,  the  threatened  punish- 
ments by  hell,  and  the  judgment,  are,  without  doubt,  true ;  and  God 
will  restore  to  life  those  in  their  graves.  He  then  said  to  me.  Re- 
joice, 0  servant  of  God,  in  eternal  blessedness.  He  then  laid  me 
down  in  the  grave,  and  said.  Lie  like  a  bridegroom.  At  my  head 
he  opened  a  gate  of  paradise,  and  at  my  feet  a  door  to  hell,  and 
said.  See  what  you  will  enjoy,  and  what  you  are  saved  from.  He 
then  closed  the  opening  to  hell,  and  expanded  the  gate  to  paradise, 
from  which  its  delightful  perfume  was  wafted  to  me.  He  then  en- 
larged my  grave  as  far  as  the  eye  could  see,  and  left  me. 

O  SalmCin,  I  have  found  nothing  more  pleasing  to  the  Most  High 
than  these  three  things  :  performing  prayers  in  a  very  cold  night; 
fasting  on  a  very  hot'day ;  and  giving  alms  with  your  right  hand  in 

*  Note  153.  t  ^ote  154. 


366  LIFE   AND   RELIGION,    ETC.  [CII.  XX. 

such  a  manner  that  your  left  knows  nothing  of  it.  This  then  is  my 
account  and  description  of  the  terrible  things  I  experienced.  I  tes- 
tify to  tlie  unity  of  God,  and  to  the  prophetship  of  Mohammed,  and 
that  death  is  a  truth.  Fear  God  and  stand  in  awe  of  appearing 
before  Him  to  be  interrogated. 

The  departed  now  ceased  to  speak,  and  Salman  said,  Lay  me 
down  on  the  ground  ;  and  when  we  had  laid  the  bier  on  the  ground 
he  said,  Put  me  m  a  reclining  posture,  on  which  he  looked  toward 
heaven  and  prayed,  and  departed  to  the  eternal  world  to  rejoin  the 
holy  prophet.  Aly,  who  was  at  Koofah,*  being  miraculously  in- 
formed of  the  death  of  Salman,  soon  arrived,  God  having  caused  the 
distance  to  be  short,  and  performed  the  funeral  rites  for  this  devoted 
follower  of  the  prophet.  Some  say  that  Salmrm  died  in  Aly's  kha- 
lafat,  some  in  that  of  Osman,  in  the  thirty-fifth  or  the  thirty-sixth 
year  of  the  Hijret. 

Next  to  Salman  in  the  faith  was  Abuzer,  an  Arab,  who,  warned 
by  a  wolf  that  attacked  his  flock,  went  to  visit  the  prophet  at  Mek- 
kah,  where  he  became  a  Musulman.  Others  say  that  Abuzer  was 
directed  to  Mohammed  by  a  lion.  Abuzer  cautioning  a  man  not  to 
harm  his  dearest  friend,  the  man  asked  if  it  was  possible  he  could 
do  so.  Yes,  said  Abuzer,  your  soul  is  your  dearest  friend,  and 
whenever  you  sin  you  harm  it. 

Abuzer  wept  so  much  tlu'ough  fear  of  God  that  his  eyes  were 
much  injured  ;  and  being  advised  to  pray  that  they  might  be  healed, 
he  said  that  two  things  prevented  his  grieving  at  the  misfortune, 
namely,  paradise  and  hell.  He  went  to  Sham,  and  there  speaking 
ao-ainst  Osman,  who  was  then  khaleefah,  he  was  sent  at  Osman's 
order  by  Maveeah  on  a  hard-paced,  two-humped  camel,  without  sad- 
dle, and  hurried  on,  day  and  night,  from  which  condition  he  suffered 
excessively.  Osman  threatened  him,  but  Abuzer  boldly  dared  him 
to  do  his  worst. 

Abuzer  and  his  daughter  being  utterly  destitute,  she  went  into 
the  wilderness  to  search  for  something  to  eat,  but  found  nothing. 
He  scraped  together  a  pillow  of  sand,  and  told  his  daughter  to  relate 
his  fate  to  the  next  kafilah  from  Irak.  Some  people  now  arriving 
asked  him  what  his  pain  was.  He  replied  it  was  for  his  sins.  They 
inquired  what  he  wanted,  and  he  answered.  The  mercy  of  God, 
Abuzer  died  in  the  thirty-first  year  of  the  Hijret. 

The  next  in  rank  among  the  companions  of  the  prophet  was 
Mikdad-bin-Asvad,  of  Kandah,  or,  according  to  others,  of  another 
tribe.  He  was  faithful  to  Xly  after  the  death  of  the  propliet,  and 
was  one  of  the  seven  persons  who  alone,  at  one  time,  maintained  the 
rights  of  the  commander  of  the  faithful. 

*  Note  155. 


CHAPTER  XXI.       . 

Sickness,  Death,  and  Burial  of  Mohammed. 

It  is  related  tbat  when  the  prophet  returned  from  his  farewell 
pilgrimage,  conscious  that  his  departure  to  the  eternal  world  was  near, 
he  was  continually  addressing  the  people,  warning  them  to  beware  of 
seditions  which  would  arise  after  his  death,  and  exhorting  them  not 
to  withdraw  from  his  form  of  faith,  and  not  do  evil  against  the  divine 
religion.  He  bade  them  beware  of  leaguing  against  the  rights  of 
his  family,  but  to  render  them  support  and  obedience  which  were  so 
obligatory  on  them  to  yield.  He  repeatedly  said,  0  ye  people,  I 
go  before  you,  and  when  you  meet  me  at  the  fountain  of  Koser,  I 
shall  demand  how  you  conducted  towards  the  two  great  things 
I  left  among  you,  namely,  the  book  of  God  and  my  family.  Beware 
then  that  you  act  not  contrary  to  my  command  respecting  them. 
Verily,  the  holy  and  omniscient  Lord  has  told  me  that  these  two 
things  cannot  be  separated  till  they  rejoin  me  at  the  fountain  of 
Koser.  These  two  I  place  among  you.  Usurp  not  precedence  of 
my  family,  nor  forsake  them,  nor  do  any  thing  against  them,  lest 
ye  be  destroyed.  Do  not  attempt  to  teach  them,  for  they  are  wiser 
than  you.  Turn  not  from  my  faith,  nor  draw  your  swords  against 
each  other.  Kr.ow  ye,  that  iVly-bin-Abutalib,  my  cousin,  is  my  suc- 
cessor, and  will  fight  for  the  true  meaning  of  the  Koran  as  I  did  for 
its  communication.  He  spoke  on  this  subject  to  many  assemblies 
of  the  people. 

Mohammed  made  Asamet-bin-Zayd  emeer  of  a  company  of  hypo- 
crites and  seditious  people,  and  commanded  them  to  depart  to 
Room,  where  Asamet's  father  had  been  slain.  The  object  of  the 
prophet  was  to  free  Medeenah  of  those  opposed  to  the  rights  of  Aly, 
till  he  should  be  established  in  the  khalafat.  He  ordered  Asamet 
to  proceed  to  Jeraf  and  stop  there  till  the  army  should  be  collected, 
and  commanded  a  party  of  3Iusulmans  to  drive  the  hypocrites  out 
of  the  city  to  the  camp  of  Asamet.  In  the  midst  of  these  prej)ara- 
tions  the  prophet  fell  sick,  of  that  disease  by  which  he  departed  in 
the  mercy  of  God. 

Taking  the  hand  of  the  commander  of  the  faithful  he  went  out  to 
Bakeea*  with  most  of  his  companions,  saying.  The  Most  High  has 

*  Jeraf  was  a  short  distance  from  Medeenah,  of  which  city  Bakeea  appears 
to  have  been  the  burying  place. 


368  LI^'E   AND    RELIGION  [CH. 

commanrlecl  me  to  implore  pardon  for  the  dead  at  Bakeea.  On  ar- 
rivin.ir  there  he  said,  As-sah\m-alaykum  !*  0  ye  people  of  the  tombs, 
be  liappy  in  the  state  in  which  the  morning  finds  you,  saved  from 
the  seditions  that  await  the  living  ;  verily,  calamities  are  coming^  on 
men,  like  fragments  of  a  dark  night.  After  imploring  for  a  loug  tinie 
forgiveness  for  the  dead  at  Bakeea,  he  turned  to  Aly  and  said,  eJibra- 
eeUias  every  year  recited  the  Koran  to  me  once,  but  this  year  has 
done  it  twice,  which  I  think  is  a  sign  that  my  death  is  near.  Verily, 
the  Most  High  offered  me  perpetual  possession  of  the  treasures  of 
earth,  or  paradise  :  and  I  chose  the  latter,  and  to  meet  my  Lord. 
When  I  die  do  thou  cover  my  secrets,  for  whoever  else  looks  on  them 
will  become  blind. 

The  prophet  returned  to  his  house,  and  in  the  space  of  three  days 
his  sickness  became  severe.  He  then  tied  a  bandage  on  his  head, 
and  leaning  on  the  commander  of  the  faithful  and  Fazl-bin- Abbas, 
went  to  the  mesjid  and  ascended  the  member,  and  sitting  down, 
thus  addressed  the  people  :  The  time  is  near  when  I  shall  be  con- 
cealed from  you.  Whoever  has  any  claim  on  me,  let  him  now  de- 
clare it.  Verily,  none  can  claim  favor  at  the  hand  of  God  but  by 
obeying  Him,  and  none  can  expect  to  be  safe  without  good  works,  or 
to  enjoy  the  favor  of  God  without  obedience.  Nothing  but  good 
works  will  deliver  from  divine  wrath,  and  verily,  if  I  should  sin  I 
should  go  to  hell.  0  Lord,  I  have  delivered  thy  message.  He  then 
came  down  from  the  member  and  performed  short  prayers  with  the 
people,  and  returned  to  the  house  of  Ummsalmah,  where  he  remain- 
ed one  or  two  days. 

That  cursed  woman,  Auyeshah,  having  satisfied  his  other  wives 
on  the  subject,  came  to  the  prophet  and  induced  him  by  entreaties  to 
goto  her' house,  where  his  sickness  became  very  oppressive.  At 
the  hour  for  morning  prayers  Bilal  shouted  the  azan,  but  the 
prophet,  near  his  departure  to  the  holy  world,  heard  it  not.  Auye- 
shah then  sent  to  her  father,  Abubekr,  to  go  to  the  mesjid  and 
lead  the  devotions  of  the  people,  and  Hafsah  sent  the  same  message 
to  Omar.  As  these  two  women  were  conversing  about  the  matter 
before  the  prophet,  not  seeming  to  suppose  that  he  understood  thom, 
he  interrupted  tliem,  saying,  Quit  such  talk  ;  you  are  like  the  women 
that  tried  to  lead  Yoosuf  astray.  Finding  that  contrary  to  his  orders 
Abubekr  and  Omar  were  in  the  city  with  seditious  designs,  he  was 
very  sorrowful,  and  oppressed  as  he  was  with  a  severe  disease,  he  rose, 
and  leaning  on  Aly  and  Fazl-bin- Abbas,  with  extreme  difficulty 
went  to  tlie  mesjid,"  lest  Abubekr  or  Omar  should  perform  prayers 
and  the  people  doubt  who  should  be  his  successor.  On  arriving  at 
the  mesjid  he  found  that  the  curse,  Abubekr,  had  occupied  the 

*  Peace  nnto  you !     The  example  of  praying  for  the  dead  is  still  followed 
by  the  Musulmans. 


XXI.]  07    MOHAMMED.  369 

place  of  the  leader  of  prayers,  and  already  begun  the  devotions  with 
the  people.  The  prophet  with  his  blessed  hand  signed  to  Abubekr 
to  remove,  and  he  took  the  place,  and  from  weakness  sat  down  to 
perform  prayers,  which  he  began  anew,  regardless  of  Abubekr's  com- 
mencement. 

On  returning  to  his  house  Mohammed  summoned  Abubekr,  Omar 
and  some  others,  and  demanded  if  he  had  not  ordered  them  to  depart 
with  the  army  of  Asamet.  They  replied  that  he  did.  Abubekr 
said  that  he  went  and  returned  again,  and  Omar  said  that  he  did 
not  go,  for  he  did  not  wish  to  hear  of  the  prophet's  sickness  from 
another.  Mohammed  then  told  them  to  go  with  the  army  of  Asamet, 
and  three  times  pronounced  a  curse  on  any  who  should  disobey. 
His  exertions  produced  such  exhaustion  that  he  swooned,  on  which 
the  Musulmans  present  and  his  wives  and  children  wept  and  laraentr 
ed  aloud.  At  length  the  prophet  opened  his  blessed  eyes,  and 
said.  Bring  me  an  inkstand  and  a  sheep's  shoulder  blade,  that  I 
may  write  a  direction  which  will  prevent  your  going  astray.  One 
of  the  companions  of  the  prophet  rose  to  bring  what  he  had  ordered, 
but  Omar  said,  Come  back ;  he  speaks  deliriously  ;  disease  has 
overcome  him,  and  the  book  of  God  is  sufficient  for  us.  It  is, 
however,  a  disputed  matter  whether  Omar  said  this.  However,  they 
said  to  the  prophet.  Shall  we  bring  what  you  ordered  ?  He  replied, 
After  what  I  have  heard  from  you,  I  do  not  need  them,  but  I  give 
you  a  dying  charge  to  treat  my  family  well  and  not  turn  from  them. 
The  compiler  observes  that  this  tradition  about  the  inkstand  and 
shoulder  blade  is  mentioned  in  several  sunnee  books. 

During  the  last  sickness  of  the  prophet,  while  he  was  lying  with 
his  head  in  S.ly's  lap,  and  Abbas  was  standing  before  him  and 
brushing  away  the  flies  with  his  cloak,  he  opened  his  eyes  and  asked 
Abbas  to  become  his  executor,  pay  his  debts,  and  support  his  family.  . 
Abbas  said  he  was  an  old  man  with  a  large  family,  and  could  not 
do  it.  Mohammed  then  proffered  the  same  to  Aly,  who  was  so 
much  affected  that  he  could  not  command  utterance  for  some  time, 
but  as  soon  as  he  could  speak,  promised  with  the  greatest  devotion 
to  perform  the  prophet's  request.  Mohammed,  after  being  raised 
into  a  sitting  posture,  in  which  he  was  supported  by  Aly,  ordered 
Bilal  to  bring  his  helmet,  called  Zooljabeen ;  his  coat  of  mail, 
Zatul-Fazool ;  his  banner,  Akab ;  his  sword,  Zoolfakar  ;  his  tur- 
bans, Sahab  and  Tahmeeah  ;  his  two  party-colored  garments,  his 
little  staff,  and  his  walking  cane,  Memshook.  In  relating  the  story 
Abbas  remarked  that  he  had  never  before  seen  the  party-colored  scarf, 
which  was  so  lustrous  as  nearly  to  blind  the  eyes.  The  prophet  now 
addressed  Xly,  saying,  Jibraeel  brought  me  this  article  and  told  me 
to  put  it  into  the  rings  of  my  mail,  and  bind  it  on  me  for  a  girdle. 
He  then  called  for  his  two  pairs  of  Arab  shoes,  one  pair  of  which  had 
been  patched.  Next  he  ordered  the  shirt  he  wore  on  the  night  of 
25 


370  LIFE   AND   RELIGION  [CH. 

the  Wiiii],  or  ascent  to  heaven,  and  the  shirt  he  wore  at  the  battle 
of  Ohoil.  He  then  called  for  his  three  caps,  one  of  which  he  wore 
in  journeying,  another  on  festivals,  and  the  thiid  when  sitting 
among  his  companions.  He  then  told  Bihll  to  bring  his  two  mules, 
Shahba  and  Duldul ;  his  two  she-camels,  Ghazba  and  Sahbfi ;  and 
his  two  liorses,  Jinuh  and  Khyrdam.  Jinah  was  kept  at  the  door  of  the 
mesjid  for  the  use  of  a  messenger,  and  Khyrdam  was  mounted  by 
the  prophet  at  the  battle  Ohod,  where  Jibraeel  cried.  Advance, 
Khyrdam.  Last  he  called  for  his  ass  Yafoor.  Mohammed  now  di- 
rected Abbas  to  take  Aly's  place  and  support  his  back.  He  then 
said,  Rise,  0  Aly,  and  take  these,  my  property,  while  I  yet  live, 
that  no  one  may  quarrel  with  you  about  them  after  I  am  gone. 

When  I  rose,  said  Mj,  my  feet  were  so  cramped  that  it  was  with 
the  utmost  difficulty  that  I  could  move.  Having  taken  the  articles 
and  animals  to  my  house,  I  returned  and  stood  before  the  prophet, 
who,  on  seeing  me,  took  his  ring  from  his  right  hand,  pointing  the  way 
of  truth,  and  put  it  on  my  hand,  the  house  being  full  of  the  Benee 
Hashiin  and  other  Musulmans,  and  while  from  weakness  his  head 
nodded  to  the  right  and  left,  he  cried  aloud,  0  company  of  Mus- 
ulmans, K\j  is  my  brother,  my  successor  and  khaleefah  among 
my  people  and  sect ;  he  will  pay  my  debts  and  cancel  my  engage- 
ments. 0  ye  sons  of  Hashim  and  Abdulmutalib,  and  ye  other 
Musulmans,  be  not  hostile  to  Aly,  and  do  not  oppose  him,  lest  ye 
be  led  astray,  and  do  not  envy  him,  nor  incline  from  him  to  another, 
lest  ye  become  infidels.  He  then  ordered  Abbas  to  give  his  place  to 
K\j.  Abbas  replied,  Do  you  remove  an  old  man  to  seat  a  child  in 
his  place  ?  The  prophet  repeated  the  order,  and  the  third  time 
Abbas  rose  in  anger,  and  Aly  took  his  place.  Mohammed  finding 
his  uncle  angry,  said  to  him,  Do  nothing  to  cause  me  to  leave  the 
world  offended  with  you,  and  my  wrath  send  you  to  hell.  On 
hearing  this,  Abbas  went  back  to  his  place,  and  Mohammed  direct- 
ed Aly  to  lay  him  down. 

The  prophet  then  said  to  Bilal,  Bring  my  two  sons,  Hasan  and 
Husayn.  When  they  were  presented  he  pressed  them  to  his  bosom, 
smelt  and  kissed  those  two  flowers  of  the  garden  of  prophecy.  My, 
fearing  they  would  trouble  the  prophet,  was  about  to  take  them  away, 
but  he  said.  Let  them  be,  that  I  may  smell  them,  and  they  smell  me, 
and  we  prepare  to  meet  each  other,  for  after  I  am  gone  great  calam- 
ities will  befall  them,  but  may  God  curse  those  that  cause  them  to 
fear  and  do  them  injustice.  0  Lord,  I  commit  them  to  thee,  and  to 
the  worthy  of  the  faithful,  namely,  Xly-bin-Abutrdib.  The  proph- 
et then  dismissed  the  people  and  they  went  away,  but  Abbas,  and 
his  son  Fazl,  and  Aly-bin-Abutalib,  and  those  belonging  to  the 
household  of  the  prophet,  remained.  Abbas  then  sai;l  to  the  proph- 
et. If  the  khalafat  is  established  among  us,  the  Benee  Hashim, 
assure  us  of  it,  that  we  may  rejoice  ;  but  if  you  foresee  that  they  will 


XXI.]  OP    MOUAMMED. 


371 


treat  us  unjustly  and  deprive  us  of  the  kbalafat,  commit  us  to  your 
companions.  Mohammed  replied,  After  I  am  gone,  they  will  weaken 
and  overcome  you :  at  which  declaration  all  the  femily  wept,  and 
moreover  despaired  of  the  prophet's  life. 

Aly  continued  to  attend  JMohamraed  night  and  day,  never  leaving 
him,  except  from  the  most  imperative  necessity.  On  one  of  these 
occasions  when  Xly  was  absent,  the  prophet  said,  Call  my  friend 
and  brother.  Auyeshah  and  Hafsah  sent  for  their  fathers,  Abubekr 
and  Omar,  but  he  turned  from  them  and  covered  his  face,  on  which 
they  remarked,  He  does  not  want  us,  he  wants  K\y,  whom  Fatimah 
called  and  Mohammed  pressed  him  to  his  bosom,  and  they  mingled 
their  perspiration  together,  and  the  prophet  conmmnicated  to  him  a 
thousand  chapters  of  knowledge,  each  opening  to  a  thousand  more. 
One  tradition  declares  that  Mohammed  kept  Xly  in  hisj:)ed  till  his 
pure  spirit  left  his  body,  his  arm  meanwhile  embracing  SAy. 

Before  his  departure,  Jibraeel  came  to  Mohammed  and  asked 
him  if  he  wished  to  continue  on  earth.  He  replied  that  he  did  not, 
but  having  accomplished  his  apostleship,  he  wished  to  join  his  friends 
the  prophets  in  heaven.  He  said,  After  me  there  will  be  no  prophet, 
and  if  any  one  comes  claiming  to  be  a  prophet,  put  him  to  death. 
Mohammed  said,  Kend  not  your  garments  nor  hair,  nor  weep  for  me. 

Most  of  the  ulemas,  both  sheeah  and  sunnee,  believe  that  the  de- 
parture of  the  sayyid  of  the  prophets  occurred  on  Monday,  the  twenty- 
eighth  of  the  month  of  Sefer,  according  to  most  of  the  sheeahs,  and 
on  the  twelfth  of  the  month  of  Rabeea-ul-evvel,  agreeably  to  a  ma- 
jority of  the  sunnees,  with  whom,  on  this  point,  ^lohammed-bin-Ya- 
koob-Kulaynee  agrees.  But  the  former  date  is  the  correct  one.  The 
sunnees  indeed  mention  several  dates,  but  there  is  no  disagreement 
as  to  the  fact  that  the  prophet  died  at  the  age  of  sixty-three,  and  in 
the  tenth  year  of  the  Hijret. 

In  the  book  entitled  Kashf-ul  Ghamah,  it  is  related,  on  the  author- 
ity of  the  imam  Mohammed  Baker,  that  the  prophet  departed  to  the 
eternal  world  in  the  tenth  year  of  the  Hijret,  and  when  he  was  sixty- 
three  years  old.  He  had  lived  at  Mekkah  to  the  age  of  forty  years 
be!ore  divine  communications  were  given  him,  after  which  event  he 
remained  in  that  city  thirteen  years  longer ;  and  when  he  removed 
to  IMedeenah,  fifty-three  years  of  his  life  had  passed.  He  remained 
in  ^ledeenah  ten  years  after  his  Hijret,  and  died  on  Monday,  the 
second  of  the  month  of  Babeea-ul-evvel.  The  compiler  observes 
that  none  of  the  sheeah  ulemas  adhere  to  this  date,  which  perhaps 
may  be  ascribed  to  religious  dissimulation  on  the  part  of  the  imam. 
In  the  same  book  it  is  said  that  he  was  two  years  and  four  months 
old  when  his  father  died,  and  eight  years  of  age  at  the  death  of  Ab- 
dulmutalil),  when  Abutalib  became  his  guardian.  Others  say  that  he 
was  not  born  when  his  father  died,  while  some  again  maintain  that 
he  was  then  seven  months  old,  and  that  his  mother  died  when  he  was 


372  LIFE   AND    RELIGION  [Ctt. 

six  years  of  age.  His  uncle  Abutfilib  died  when  he,  the  prophet, 
was  forty-six  years,  eicrht  months  and  twenty-four  days  old.  Three 
days  after  the  death  of  Abutalib,  Khadeejah  died,  for  which  reasons 
that  was  called  the  year  of  grief. 

After  Mohammed's  assumption  of  the  prophetship,  he  remained 
thirteen  years  at  Mekkah,  and  was  three  days,  or  six  days,  conceal- 
ed in  the  cave  immediately  before  his  flight  to  Mcdecnah,  which  city 
he  entered  on  Monday,  the  eleventli  of  l{al)eea-ul-evvel.  He  resid- 
ed ten  years  at  Medeenah,  and  departed  in  the  mercy  of  God  on  the 
twenty-eight  of  the  month  of  Sefer,  and  in  the  tenth  year  of  the 
Hijret.  It  is  related  that  the  curse,  Abusufeean,  one  day  waited 
on  the  prophet,  who  told  him  lie  had  come  to  ask  how  long  he,  Mo- 
hammed, should  live  ;  the  prophet  answered  that  he  should  live 
to  be  sixty-three  years  old.  The  imam  IMohanmied  Baker  said, 
Do  not  fast  nor  journey  on  Monday,  for  on  that  day  the  prophet 
died. 

The  imam  Saduk  says,  Let  every  one  attacked  by  disease  think 
of  the  prophet,  whose  disease  was  more  severe  than  that  of  any 
other.  It  is  related  that  Jibraeel  brought  forty  dirhems*  of  camphor 
from  paradise  to  sprinkle  on  the  corpse  of  the  prophet,  who  divided 
it  into  three  parts,  one  for  himself,  another  for  Aly,  and  the  third  for 
Fatimah.  Aly  visiting  the  prophet  one  day  when  he  was  sick,  found 
him  asleep,  with  his  head  in  the  lap  of  an  extremely  beautiful  man, 
who  told  Aly  to  take  his  place.  The  prophet  on  awaking  said  it 
was  J  i  brace  1. 

AbduUah-bin-Masood  said  he  asked  the  prophet  who  should  bathe 
him  after  his  death.  He  replied,  My  successor  Aly.  Abdullah  then 
asked  how  long  Aly  would  survive  him.  He  answered,  Thirty  years, 
the  same  period  that  Yooslui-bin-Noon,  the  successor  of  Moo.-u,  sur- 
vived that  prophet.  Safrau,t  the  daughter  of  Shuayb.j  who  had 
been  the  wife  of  Moosa,  fought  Yooshfi,  and  declared  herself  more 
worthy  of  the  khalafat  than  him  ;  but  Yoosha  defeated  her  army 
with  great  slaughter  and  took  her  prisoner,  yet  treated  her  with  much 
consideration.  °  Verily,  the  daughter  of  Abubekr  will  fight  K.\j 
with  many  thousands  of  unmanly  people  of  my  sect.  Aly  will  slay 
most  of  her  people,  take  her  prisoner  and  treat  her  well. 

It  is  related  by  several  most  respectable  authorities,  that  the  proph- 
et said  to  Aly,  When  I  die  bring  six  sacks  §  of  water  from  the  well 
of  Ghars,  and  bathe  me  thoroughly  with  that  water.  Then  rohe  me 
with  embalming  perfumes,  after  which  take  hold  of  the  breast  of  my 
robe,  and  seat  me  upright,  and  ask  me  what  you  please,  and  I  \\ill 
answer  all  your  questi(ms.  All  this  was  done,  and  Mohammed  then 
taught  Aly  a  thousand  chapters  of  knowledge,  fiom  each  of  which  a 

*  Drachms.  f  Note  156.  %  Hobab.    Num.  10  :  29. 

^  Leather  water-sacks. 


XXI.]  OP   MOHAMMED.  37^ 

thousand  others  opened,  and  told  him  all  that  would  happen  till  the 
judgment  day, 

JVlohanHTied  told  Sly  to  bathe  him  and  cover  his  secrets,  for  who- 
ever else  saw  them  would  become  blind.  K.\y  replied,  You  are  a 
heavy  man,  and  must  no  one  assist  me  in  bathing  you  ?  He  answer- 
ed, Jibraeel  will  assist  you,  and  let  Fazl-bin- Abbas  tie  a  bandage  over 
his  eyes  and  hand  you  the  water. 

The  imrim  Zayn-ul-Aubideen  says  that  his  father  Husayn  told 
him  that  Jibraeel  visited  the  prophet  three  days  before  his  death  and 
said.  Verily,  the  Lord  of  the  universe  has  sent  me  to  you  on  account 
of  your  high  estimation  and  exaltation  before  Him,  and  asks  you 
concerning  the  state  which  He  better  understands,  and  inquires  how 
you  find  your  condition.  He  replied,  0  Jibraeel,  I  find  myself  sad 
and  in  distress.  On  the  third  day  Jibraeel  again  descended  with 
the  angel  of  death  and  an  angel  called  Ismaeel,  the  regent  of  the 
air,  attended  by  seventy  thousand  angels.  The  same  message  from 
the  Lord  of  the  universe  was  delivered,  and  the  same  answer  return- 
ed. The  angel  of  death  then  asked  permission  to  enter  the  house. 
Jibraeel  theiefore  said  to  the  prophet,  0  Ahmed,  this  is  the  angel 
of  death,  and  asks  permission  to  enter  your  house,  a  request  he  never 
stopped  to  make  of  any  one  befoi^e,  and  will  never  do  it  again.  The 
prophet  having  given  the  permission,  the  angel  of  death  entered  and 
stood  respectfully  before  him,  and  said,  0  Ahmed,  verily  the  Most 
High  has  sent  me  to  you  and  commanded  me  to  obey  you  implicitly. 
If  you  order  me  to  take  away  your  spirit  I  will  do  it,  or  if  you  com- 
mand I  will  return.  Jibraeel  remarked  to  the  prophet,  Verily, 
the  Most  High  wishes  to  meet  you ;  on  which  Mohammed  said,  0 
angel  of  death,  execute  your  orders.  Jibraeel  said,  This  is  my  last 
descent  to  earth  :  you  were  the  neces>ary  cause  of  my  visiting  it,  for 
with  you  I  had  business ;  but  I  have  now  no  more  to  do  with  this 
world. 

When  the  holy  spirit  of  the  prophet  left  his  immaculate  body,  one 
invisible  came  and  consoled  the  mourners,  saying,  As-salam-alay- 
kum  I  the  mercy  of  God  be  upon  you  ;  every  one  must  taste  the  cup 
of  death,  and  all  will  receive  their  full  reward  in  the  judgment.  Who- 
ever escapes  the  fire  of  hell,  will  enter  paradise.  Life  on  earth  is 
but  a  deceitful  benefit.  Verily,  the  mercy  of  God  sustains  under 
every  calamity,  and  God  remains,  whatever  may  perish,  and  His  re- 
ward recompenses  for  what  dies.  Then  trust  and  hope  in  Him. 
Verily,  he  finds  calamity  who  is  debarred  from  the  favor  of  God. 
fi-ly  observed,  This  is  Khizr*  who  has  come  to  console  us. 

The  prophet  said  to  Sly,  When  I  die  robe  me  in  these  two  gar- 
ments I  have  on,  in  a  while  garment  of  Misr,  or  in  a  Yemen  cloak,  and 
prepare  not  for  me  a  costly  robe.   Carry  me  and  lay  me  on  the  brink 

♦  Note  157. 


374  LIFE   AND   RELIGION  [CH. 

of  the  grave  ;  then  the  first  who  will  perform  prayer  over  me  will  be 
the  Aliiiightj  Lord,  who  will  bless  me  from  the  empyrean  of  His  own 
exaltation  and  glory.  Next  Jibnxeel,  JMeekaeel,  and  Israfeel,  with 
the  hosts  of  angels,  whose  number  no  one  knows  but  God,  will  per- 
form prayers  over  me  ;  then  tliose  around  the  divine  empyrean,  then 
successively  those  that  dwell  in  each  heaven,  and  last,  all  my 
family  and  wives  according  to  their  rank  will  sign  to  me  and  salute 
me,  but  let  them  not  trouble  me  with  wailing  and  lamentation. 

After  declaring  these  things,  Mohammed  sent  to  summon  the  peo- 
ple to  the  mesjid,  to  which  he  went,  supporting  himself  with  his 
statF,  and  ascended  the  member ;  and  having  rendered  thanksgiv- 
ing and  praise  to  God  he  said,  0  ye  my  companions,  what  a  prophet 
I  have  been  to  you  !  Have  I  not  fought  against  my  own  nature 
among  you  ?  Did  you  not  break  my  front  tooth,  soil  my  forehead 
with  dust,  and  cause  blood  to  flow  on  my  face  till  my  beard  was 
dyed  with  it  ?  Have  I  not  suffered  distresses  and  calamities  through 
the  ignorance  of  my  people  ?  Did  I  not  bind  a  stone  on  my  stom- 
ach to  lull  the  torment  of  hunger  when  aiding  my  sect  ?  They 
replied,  Yes,  0  prophet  of  God ;  verily,  you  endured  for  God's  sake, 
and  you  prohibited  what  was  wrong :  may  God  reward  you  on  our 
account  with  the  best  of  rewards ;  to  which  he  replied,  The  Lord 
grant  you  the  same.  He  then  added,  The  Most  High  has  sworn 
that  He  will  not  pardon  tyranny  and  injustice.  I  adjure  you  then 
by  God,  that  if  any  one  has  a  claim  on  me  for  an  injury  done  him,  to 
rise.  A  man  rose  and  said.  On  such  a  day,  your  staff  struck  me, 
but  whether  it  was  intentional  on  your  part,  I  do  not  know.  Mo- 
hammed replied,  God  forbid  that  it  should  have  been  intentionally 
done.  He  then  sent  for  the  same  staff  and  told  the  man  to  retaliate 
the  blow,  but  he  kissed  the  prophet's  body,  in  whom  he  took  refuge 
and  pardoned  the  accident. 

After  Mohammed  returned  from  the  mesjid  to  the  house  of 
Ummsalmah,  he  said,  0  Lord,  preserve  my  sect  from  the  fire  of  hell, 
and  make  the  account  of  the  day  of  reward  easy  to  them.  Umm- 
salmah asked  him  why  he  appeared  so  sad,  and  his  color  changed. 
He  replied,  Jibraeel  has  just  informed  me  of  my  death :  peace  be 
upon  you  in  this  world,  for  after  this  day  you  will  never  hear  the 
voice  of  3Iohammed.  On  hearing  this,  Ummsalmah  exclaimed, 
Alas  !  such  trouble  has  come  upon  me  as  repentance  and  regret  can- 
not remove.  The  prophet  then  said  to  her.  Call  the  beloved  of  my 
heart  and  the  light  of  my  eyes,  Fjitimah ;  saying  which  ho  swooned. 
Fatimah  coming  in  and  seeing  him  in  that  condition,  exclaimed,  May 
my  life  and  spirit  be  the  sacrifice  for  yours,  O  my  illustrious  father  ! 
I  see  you  are  on  your  journey  to  the  future  world,  and  the  hosts  of 
death  surround  you.     Will  you  not  speak  one  word  more  to  your 


XXI.]  OF   MOHAMMED.  375 

afflicted,  agonized  child,  and  lull  the  fire  of  sorrow  with  the  water  of 
consolation  'I  This  mournfal  cry  caused  the  prophet  to  open  his 
blessed  eyes,  and  he  said,  My  dear  daughter,  I  shall  soon  be  cleparted 
from  you,  I  bid  you  adieu  ;  peace  be  upon  you.  On  hearing  these 
afflictive  tidings  from  the  sayyid  of  mankind,  Fatimah  sighed  from 
a  heart  full  of  grief,  and  said,  0  my  illustrious  father,  in  the  day  of 
judgment*  where  shall  I  meet  you  ?  He  replied.  Where  creatures 
are  brought  to  account.  She  rejoined,  If  I  do  not  find  you  there, 
where  shall  I  seek  you  ?  He  answered.  In  the  place  of  the  Praised, 
for  God  has  promised  me  that  I  shall  there  make  intercession  for  the 
sinners  of  my  sect.  But,  added  she,  if  I  do  not  even  there  find  you, 
what  shall  I  do?  Then  seek  me,  said  he,  at  Serat,  when  my  sect 
pass  that  bridge,  where  I  shall  stand  with  Jibraeol  on  my  right, 
and  Meekaeel  on  my  left,  and  the  other  angels  of  God  before  and 
behind  me,  and  all  at  the  gate  of  divine  decrees  supplicate  and  im- 
plore, saying,  0  Lord,  cause  the  sect  of  I^Iohammed  to  pass  Serat  safe- 
ly, and  make  their  account  easy.  Fatimah  then  inquired.  Where  is 
my  illustrious  mother,  Khadeejah?  Mohammed  replied,  She  is  in  a 
palace  from  which  four  palaces  open  to  paradise. 

The  prophet  again  swooned  and  seemed  to  depart  for  the  holy 
world,  but  when  Bilal  called  to  prayers  and  said,  The  blessing  and 
the  mercy  of  God  be  upon  him  !  he  revived  and  rose  and  went  to 
the  mesjid  and  performed  light  prayers,  after  which  he  called  Sly- 
bin- Abutalib  and  Abamet-bin-Zayd  and  directed  them  to  carry  him 
to  the  house  of  Fatimah,  the  best  of  women,  in  whose  lap  he  laid 
his  head  and  reclined.  When  the  young  imams  Hasan  and  Husayn 
saw  their  illustrious  grandfather  in  that  state,  they  were  overcome 
with  grief,  and  the  water  of  sorrow  rained  from  their  lamenting  eyes, 
and  they  exclaimed,  May  our  lives  and  souls  be  a  sacrifice  for 
yours !  The  prophet  inquired  who  they  were,  and  the  commander 
of  the  faithful  replied,  They  are  thy  dear  children,  Hasan  and 
Husayn.  He  then  called  them  to  him,  put  his  arms  around  their 
necks  and  pressed  those  two  liver-lobes  f  of  his  own  to  his  bosom. 
As  Hasan  wept  most,  Mohammed  said  to  him,  Diminish  your  tears, 
for  your  weeping  wounds  my  heart. 

The  angel  of  death  was  now  sent  down,  and  said,  As-salam  alayka  ! 
0  prophet°of  God;  to  which  he  replied,  Alayka  as-salam  !  0  angel 
of  death.  I  have  a  request  to  make  of  thee  that  thou  wilt  not  take 
away  my  spirit  till  Jibraeel  comes  and  exchanges  salutations  with 
me.  Presently  Jibraeel  descended  from  the  air,  and  asked  the 
angel  of  death  if  he  had  taken  the  spirit  of  Mohammed ;  to  which 
the  angel  of  death  replied  in  the  negative,  saying,  He  asked  me  not 
to  do  if  till  he  should  see  you.  Jibraeel  rejoined.  Perhaps,  0  angel 
of  death,  you  do  not  see  the  gates  of  heaven  opened  to  receive  the 

♦  Note  158.  t  Note  159. 


376  LIFE   AND   RELIGION  [CH. 

gpirit  of  Mohammed,  and  the  Hoorees  of  paradise  adorned  to  welcome 
him.  Jibraeel  then  came  and  addressed  the  prophet,  saying,^  0 
As-salam  alayka  !  Aboolkasim ;  to  which  he  replied,  Alayka  as-salara, 
0  Jibraeel ;  do  you  leave  me  in  such  a  state  V  The  angel  then  said, 
0  Mohammed,  you  must  of  necessity  die  ;  every  one  has  death  before 
him,  and  every  Hving  soul  must  taste  of  death.  The  prophet  said, 
Come  near  me,  my  beloved.  Jibraeel  then  approached  him,  and 
the  angel  of  death  came  down,  to  whom  Jibraeel  said,  Kemember 
what  the  Most  High  commanded  about  taking  the  spirit  of  Moham- 
med. Jibraeel  then  stood  on  the  right  hand  of  the  prophet,  and 
Meekaeel  on  his  left,  and  the  angel  of  death  before  him,  and  pro- 
ceeded to  execute  his  office. 

In  relating  the  story  of  the  prophet's  death,  Fazl-bin-Abbas  said 
that  repeatedly  on  the  day  of  his  departure  Mohammed  said,  Call 
the  beloved  of  my  heart ;  but  he  turned  away  from  all  they  sum- 
moned, till  Fatimah  sent  for  Aly,  on  seeing  whom,  he  rejoiced  and 
smiled,  took  his  hand,  seated  him  by  his  pillow,  and  again  swooned. 
Hasan  the  chosen,  and  Husayn  the  sayyid  of  martyrs,  now  entered 
the  door,  and  when  their  eyes   fell  on  the  matchless  perfection  of 
that  chosen  one  of  the  Lord  of  glory,  and  beheld  him  in  such  a  state, 
they  cried,  Alas!  and  threw  themselves  on  his  bosom.     The  com- 
mander of  the  Mthful  wished  to  remove  them,  but  the  prophet  re- 
viving, said,  Let  me  smell  those  two  flowers  of  my  garden,  and 
they  smell  the  rose  of  my  cheeks,  and  we  bid  each  other  farewell. 
Verily,  after  me  they  will  be  oppressed  and  killed  by  the  sword  of 
oppression  and  the  poison  of  sedition  :  then  three  times  he  repeated, 
The  curse  of  God  be  on  the  person  that  does  them  injustice  !     He 
then  extended  his  hand  toward  Aly,  and  took  him  under  his  coverlid, 
and  communicated  to  him  a  great  number  of  secrets  and  divine  mys- 
teries, till  at  length  the  bird  of  his  sacred  spirit  sped  its  flight  to  its 
nest  in  the  empyrean  of  mercy.     Aly  then  left  the  bed  and  said  to 
those  around.  May  God  give  you  a  great  reward  in  the  calamity  you 
endure  from  the  loss  of  your  prophet.     Verily,  the  Lord  of  the  uni- 
verse has  taken  to  himself  the  spirit  of  the  chosen  of  men.     The 
sound  of  lamentation  and  wailing  was  now  raised  high  by  the  family 
of  the  prophet,  with  whom  a  small  number  of  believers,  who  were 
not  employed  in  forcibly  seizing  the  khalafat,  deeply  sympathized. 

When  Mohammed  was  very  sick,  some  one  rapped  at  his  door, 
saying  that  he  was  a  stranger  and  wished  to  see  the  prophet.  Fatimah 
replied,  God  be  merciful  to  you  !  go  about  your  business  ;  IMoham- 
med  is  very  sick  and  cannot  see  you.  A  short  time  after,  the  knock- 
in"-  was  renewed,  and  Mohammed  said,  It  is  the  scatterer  of  assem- 
blies and  he  who  breaks  delights,  the  angel  of  death  :  let  him  enter ; 
which  he  did,  conducting  himself  very  courteously.  The  prophet 
then  told  Aly  to  endure  patiently  the  violence  which  awaited  him  in 
this  world,  to  take  care  of  Fatiraah,  Hasan  and  Husayn,  to  collect  the 


XXI.]  OP    MOHAMMED.  377 

Koran  into  a  volume,  to  pay  his,  Mohammed's,  debts,  to  bathe 
his  corpse,  and  to  build  a  wall  around  his  grave.  It  is  related  on  the 
authority  of  Aly,  that  Jibraeel  visited  the  prophet  every  day  and 
nii>;ht  during  his  sickness. 

Before  the  prophet  died,  he  called  his  wives  and  children  to  bid 
them  farewell,  pressed  Fatimah  to  his  bosom,  and  she  rose  weeping, 
but  on  his  embracing  her  again  she  rose  smiling,  and  being  asked 
the  reasons  for  this  different  conduct,  she  said  that  in  the  first  in- 
stance Mohammed  foretold  his  own  death,  and  the  second  time  in- 
formed her  that  she  would  soon  follow  him  and  be  the  first  of  his 
family  to  meet  him  in  paradise. 

After  the  prophet's  departure  to  the  eternal  world,  Aly  performed 
the  funeral  ablutions,  assisted  by  Fazl-bin-Abbas,  and  then  robed 
the  corpse  and  kissed  his  blessed  face.  On  the  authority  of  the 
imam  Saduk,  it  is  related  that  when  the  prophet  departed  to  the 
eternal  world,  Jibrfieel  and  the  angels,  and  Ruh,  the  Spirit,  all  of 
whom  came  down  to  the  prophet  on  the  night  of  dignity,*  now 
again  descended,  and  the  Most  High  enlightened  the  eyes  of  the 
comniander  of  the  faithful  so  that  he  saw  them  to  the  extreme  part 
of  the  heavens.  They  assisted  Aly  in  bathing  the  prophet,  and  in 
performing  prayers  over  him,  and  they  alone  dug  the  grave  of  that 
illustrious  personage.  And  when  K\y  bore  the  corpse  to  the  grave, 
they  entered  it  with  him,  and  assisted  in  laying  the  remains  of  Mo- 
hammed in  long  repose.  Here  the  prophet  conversed  with  the 
angels,  and  the  Most  High  caused  Aly  to  hear  what  was  said,  which 
■was  a  charge  by  Mohammed,  and  an  engagement  by  the  angels  to 
protect  and  aid  the  commander  of  the  faithful,  though  after  that 
time  he  would  see  and  hear  them  no  more. 

When  Aly  departed  to  the  holy  world,  Jibraeel  and  the  angels  and 
Ruh  were  sent  down  to  Hasan  and  Husayn,  who  saw  them,  and  what 
had  occurred  at  the  death  of  the  prophet  was  then  repeated.  They 
saw  Mohammed  assisting  the  angels  in  bathing,  robing,  and  burying 
the  commander  of  the  faithful.  At  the  death  of  each  successive 
imam,  the  same  angelic  visitation  was  repeated,  attended  by  the 
prophet  and  all  the  departed  imams.  The  whole  train  appeared  to 
the  imam  Jafer-e-Saduk,  the  author  of  this  tradition,  and  assisted 
him  in  the  funeral  service  of  his  father,  the  imam  Mohammed  Baker, 
and  this  order  is  to  be  continued,  says  Saduk,  down  to  the  last  imam. 

The  compiler  observes  that  perhaps  the  meaning  of  Jihraeel's  de- 
claration, in  the  foregoing  accounts,  is,  that  he  would  no  more  de- 
scend to  earth  for  the  purpose  of  bringing  divine  communications  ;  or 
it  may  be  he  attended  these  funeral  ceremonies  standing  in  the 
air  ;-^God  knows  best.  Kuhiynee  and  others  relate  that  the  prophet 
was  robed  in  three  garments,  one  of  which  was  a  red  cloak,  and  two 
were  white  robes  of  Yemen. 

•  Note  160. 


878  LIFE  AND   KELTOION  [CH. 

Sarluk  relates  that  Abbas  came  to  the  commander  of  the  faithful, 
and  said,  The  people  have  agreed  to  bury  the  prophet  iii_Bakeea, 
and  that  Abubekr  shall  perform  prayers  over  him.  As  Aly  knew 
those  hypocrites  had  a  corrupt  design,  he  came  out  of  his  house  and 
said,  0  ye  people,  verily,  the  prophet  is  our  imam  and  leader  in  life 
and  after  death.  He  said,  I  will  be  buried  in  Bakuh*  or  the  temple, 
where  I  shall  yield  up  my  spirit.  Since  they  had  laid  their  plot  to 
seize  on  the  Idialafat,  they  did  not  oppose  K\j  about  the  burial,  but 
said,  Do  what  you  think  best.  Mj  then  stood  before  the  door  and 
performed  prayers,  and  afterwards  directed  the  companions  to  enter 
the  house  by  tens  and  stand  with  him  by  the  bier  of  the  prophet  and 
recite  after  him  this  verse  :  "  Verily  God  and  his  angels  bless  the 
prophet.  0  true  believers,  do  ye  also  bless  him,  and  salute  him  with 
a  respectful  salutation. "t 

This  was  continued  till  all  the  people  of  Medeenah  and  the  sur- 
rounding region  had  pronounced  blessings  on  the  prophet.  The 
ceremony  lasted  from  Monday  till  Tuesday  night,  in  which  time,  all, 
small  and  great,  men  and  women,  had  performed  their  devotions  at 
the  prophet's  bier.  When  at  length  the  corpse  was  borne  to  the 
grave,  Aly  and  Fazl-bin -Abbas,  and  an  An.arco,  nam^d  Aus-bin 
Khooly,  entered  the  grave  and  laid  to  rest  the  remains  of  the  proph- 
et. The  body  was  laid  at  the  foot  of  the  grave  before  being  depos- 
ited in  it. 

Kulaynee  relates,  on  the  authority  of  the  imam  Saduk,  that  Abu- 
talhah,  an  Ansaree,  dug  the  prophet's  grave,  on  which  the  compiler  re- 
marks that  it  is  possible  it  may  have  so  appeared,  though  in  reality  the 
angels  dug  it  according  to  a  foregoing  statement.  Aly  enclosed  the 
body  with  brick,  and  on  the  grave  poured  a  quantity  of  red  pebbles. 
The  grave  was  filled  and  elevated  the  breadth  of  four  fingers  above 
the  surface  of  the  ground.  Shaykh  Toosee  says  it  was  elevated  a 
span.  The  compiler  remarks  that  the  majority  of  traditions  favor 
the  first  account,  but  as  a  quantity  of  red  pebbles  were  found  on 
the  grave,  it  may  have  been  raised  by  these  to  the  height  of  a  span ; 
but  it  is  possible  that  this  tradition  about  the  span  is  one  of  religious 
dissimulation. 

Ummsalmah  declared  that  after  the  prophet's  death,  she  put  her 
hand  on  his  breast,  and  for  several  weeks  when  she  ate  or  washed, 
her  hand  emitted  the  fragrance  of  musk. 

The  night  after  the  prophet's  departure  to  the  gardens  of  paradise 
seemed  endlessly  long  to  the  bereaved  family,  who  scarcely  knew  if 
they  were  on  the  face  of  the  earth,  fearing  the  revenge  of  hypocrites 
and  infidels  against  whom  Mohammed  had  warred  in  God's  behalf. 
In  these  afilictive  circumstances  the  Most  High  sent  an  angel  to 
comfort  them  with  the  consideration  that  all  must  die,  and  the  assur- 
ance that  they  were  particularly  chosen  and  favored  of  the  Lord. 

*  Note  161.  t  Surah  33  :  56. 


3CXI.]  OP   MOHAMMED.  879 

Mohammed  died  a  martyr,  for,  having  tasted  of  a  poisoned  shoulder 
of  mutton  at  Khyber,*  it  at  last  caused  his  death.  Himself  declared 
that  no  prophet  or  successor  of  a  prophet  leaves  the  world  except  by 
martyrdom.  Some  say  that  Auyeshah  and  Hafsah, — the  curse  of 
God  be  upon  them  ! — poisoned  Mohammed  ;  and  it  may  be  that  they 
did,  although  he  was  also  poisoned  by  the  Yehoodee  woman  of 
Khyber. 

Certain  authorities,  both  sheeah  and  sunnee,  declare  that  when 
Mohammed  died,  the  hypocritical  Muhajerees  and  Ansarees,  such  as 
Abubekr,  Omar  and  Abdurrahman-bin- Auf,  instead  of  visiting  the 
family  of  the  prophet  to  comfort  them  in  their  distresses,  assembled 
at  the  abode  of  the  Benee  Saudah,  and  plotted  to  seize  the  khalafat. 
Most  of  them  consequently  did  not  perform  prayers  over  the  proph- 
et, although  Aly  sent  to  call  them  for  that  purpose.  Their  plan  was 
to  make  Abubekr  khaleefah,  which  indeed  had  been  plotted  in  Mo- 
hammed's lifetime.  The  hypocritical  Ansarees,  however,  wished  to 
get  the  khalafat  for  Sad-bin-Abadah,  but  were  overruled  by  the 
Sluhajerees.  A  man  brought  the  information  that  Abubekr  was 
constituted  khaleefah  when  Aly  with  a  spade  in  his  hand  was  filling 
up  the  prophet's  grave,  and  added  that  the  hypocrites  feared  they 
should  not  succeed  in  depriving  Klj  of  his  rights  if  they  waited  till 
he  had  completed  the  funeral  ceremonies.  Aly  laid  the  spade  on 
the  ground  and  repeated  these  verses:  "In  the  name  of  God  the 
compassionate,  the  merciful.  A.  L.  M.  Do  men  imagine  that  it 
shall  be  sufficient  for  them  to  say,  We  believe ;  while  they  are  not 
proved  ?  We  heretofore  proved  those  who  were  before  them  ;  for 
God  will  surely  know  them  who  are  sincere,  and  he  will  surely 
know  the  liars. "t 

x\fter  the  prophet's  death  Fatimah  was  afflicted  in  spirit  to  a  de- 
gree which  none  but  God  knew.  Jibraeel  was  sent  down  daily  to 
comfort  her,  and  Xly  wrote  what  the  angel  said,  and  this  is  the  book 
of  Fatimah  which  is  now  with  the  imam  Mahdy.  Fatimah  died  sev- 
enty-five days  after  the  prophet  her  father. 

Shaykh  Toosce  relates  that  when  they  wished  to  build  a  mauso- 
leum over  the  grave  of  the  prophet,  near  his  head  and  feet  musk 
appeared  more  fragrant  than  had  ever  been  seen  before. 

It  is  related  that  a  man  named  Jafer-bin-Musena,  being  in  Medee- 
nah  when  the  roof  of  the  prophet's  mesjid  was  undergoing  repairs  in 
a  place  which  overlooked  Mohammed's  tomb,  asked  permission  of  the 
imam  Saduk  to  go  up  and  view  the  grave  :  but  the  imam  said  he 
was  unwilling  it  should  be  done,  for  things  might  be  seen  which 
would  blind  one's  eyes.  The  prophet  might  appear  in  the  attitude 
of  prayer,  or  be  seen  sitting  and  conversing  with  some  of  his  pure 
wives. 

*  See  page  276.  t  Surah  29  :  1-3. 


380  LIFE  AND   RELIGION  [CH. 

On  the  authority  of  the  imam  Saduk,  it  is  related  that  in  the 
forty-first  year  of  the  Hijret,  Maveeah  proposed  to  make  a  pilgrim- 
age, and  sent  a  carpenter  with  timber  and  tools,  and  wrote  a  letter 
to  the  governor  of  JMedeenah,  ordering  the  member  or  pulpit  of  the 
prophet  to  be  rebuilt  in  the  style  of  Maveeah 's  mesjid  in  Sham. 
When  the  workmen  attempted  to  remove  the  old  member,  the  sun 
was  eclipsed  and  a  powerful  earthquake  occurred,  on  which  they  de- 
sisted and  wrote  an  account  of  the  prodigies  to  Maveeah,  who  repeat- 
ed his  former  command,  and  it  was  accordingly  executed. 

The  same  imaai  relates  that  the  prophet  one  day  said  to  his  com- 
panions, My  life  is  a  benefit  to  you,  and  so  will  be  my  death.  They 
replied,  We  know  your  life  is  good  for  us,  for  by  you  we  have  found 
religious  guidance,  and  been  delivered  from  error,  and  have  been 
saved  from  the  brink  of  the  fiery  gulf.  But  why  is  your  death  good 
for  us  ?  He  replied,  After  my  death  your  works  will  be  brought 
before  me,  and  at  every  good  deed  I  behold,  I  will  pray  that  God  may 
give  you  more  grace,  and  will  implore  forgiveness  for  you  whenever 
your  bad  deeds  come  before  me.  One  of  the  hypocrites  inquired  if 
this  would  take  place  after  his  bones  had  crumbled  to  dust.  The 
prophet  answered,  The  iMost  High  has  forbidden  the  earth  my  flesh  : 
my  body  will  not  corrupt  in  the  grave,  nor  become  old.  Saduk  said 
that  no  prophet  nor  successor  of  a  prophet  remains  more  than  three 
days  in  the  earth  before  his  spirit  and  flesh  and  bones  ascend  up, 
and  people  go  to  the  place  their  bodies  occupied,*  and  their  salams 
reach  the  departed  from  far  and  near. 

In  many  traditions  from  the  imam  Saduk,  it  is  related  that  when 
the  curse,  Abubekr,  deprived  Aly  of  the  khalafat,  the  latter  said  to 
him,  Did  not  the  prophet  of  God  command  you  to  obey  me  ?  The 
curse  denied,  saying,  If  he  had  so  commanded,  I  would  have  obey- 
ed. K\j  enjoined,  If  you  now  should  see  the  prophet  and  he  should 
command  you  to  obey  me,  would  you  do  it?  He  answered,  Yes. 
Aly  said  to  him.  Then  come  with  me  to  the  mesjid  of  Kuba.t 
When  they  arrived  there,  Abubekr  saw  Mohammed  standing  in  the 
attitude  of  prayer,  and  when  he  had  finished  his  devotions,  the  com- 
mander of  the  faithful  said  to  him,  0  prophet  of  God,  Abubekr  de- 
nies that  you  commanded  him  to  obey  me.  The  prophet  then  said 
to  Abubekr,  I  most  strictly  commanded  you  to  obey  him ;  go  and 
do  it.  The  curse  went  away  in  great  terror,  and  meeting  Omar, 
the  latter  inquired  what  had  happened  to  him.  When  Abubekr 
related  the  vision,  Omar  said.  The  sect  will  be  destroyed,  since  such 
a  fool  is  made  of  their  ruler.  Do  you  not  know  that  all  this  pro- 
ceeds from  the  sorcery  of  the  Benee  Hashim  ? 

In  some  of  the  books  of  the  imam  Saduk,  it  is  related  that  when 
the  commander  of  the  faithful  was  dragged  to  the  mesjid  for  the  pur- 

*  Like  the  shrines  of  saints.  f  Note  162. 


XXI.]  OP    MOHAMMED. 


381 


pose  of  mating  him  swear  allegiance  to  Abubekr,  Aly  stood  by  the 
tomb  of  the  prophet,  and  in  the  words  of  Haroon  to  Moosa,  said, 
''And  Aaron  said  unto  him,  Son  of  my  mother.  Verily  the  people 
prevailed  against  me,  and  it  wanted  little  but  they  had  slain  me."* 
An  arm  then  protruded  from  the  prophet's  grave  towards  Abu- 
bekr,  all  recognizing  it  to  be  the  hand  of  Mohammed.  This  was 
accompanied  by  a  voice  which  all  knew  to  be  the  prophet's,  saying, 
'*  Hast  thou  become  infidel  to  that  Lord  who  has  created  thee  from 
dust,  and  then  from  seed  formed  thee  a  man !  "t  Another  tradi- 
tion says  that  a  hand  appeared  from  the  grave,  and  on  it  was  written 
the  above  demand  addressed  to  Omar. 

Saduk  says  that  on  the  night  preceding  Friday,  the  spirit  of  Mo- 
hammed, with  the  spirits  of  past  prophets  and  their  succef^sors,  and 
the  spirit  of  present  imams,  are  carried  up  to  the  empyrean,  around 
which  they  make  seven  circuits,  and  perform  two  rukats  of  prayer 
at  each  corner  of  the  empyrean,  and  the  imams  in  the  morning  find 
their  knowledge  vastly  increased. 

Another  tradition  says  that  when  the  Most  High  wills  to  impart  new 
knowledge  to  the  reigning  imam,  except  what  relates  to  lawful  and 
unlawful.  He  sends  an  angel  that  explains  it  to  Mohammed,  who  di- 
rects him  to  do  the  same  to  Aly,  and  he  likewise  sends  the  angel  to 
the  next  imam,  and  thus  at  length  the  imam  on  earth  is  taught  the 
divine  will. 

The  compiler  states  that  more  in  relation  to  this  subject  will  be 
related,  please  God,  in  the  book  on  theimamate,  though  for  sheeahs, 
who  submissively  receive  these  mysteries,  this  epitome  is  sufficient 
to  preserve  their  faith  and  prevent  them  from  giving  any  place 
in  their  imagination  to  doubt  and  distrust.  Satanic  doubts  first 
blend  with  imaginations,  especially  in  one  who  has  not  power  to 
repel  such  fancies. 


To  this  point  I  have  brought  the  work,  Hyat-ul-Kuloob,  and 
I  beseech  my  brother  believers  not  to  blame  too  severely  some  slip 
of  language  or  meaning,  nor  deny  to  one  sunk  in  an  ocean  of  sins 
the  prayer  for  mercy  and  pardon  addressed  to  the  beneficent  Lord, 
nor  forget  the  claims  of  the  poor  author  who  has  been  impeded  in  his 
work  by  a  multiplicity  of  other  occupations,  and  by  many  interrup- 
tions, and  by  sorrows  caused  by  those  that  have  troubled  him,  and 
by  the  scarcity  of  those  who  know  the  truth  and  are  acquainted  with 
books  relating  to  the  family  of  the  house  of  prophecy,  which  accounts, 
in  consequence  of  the  depression  of  the  sacred  family,  were  for  many 
yeaiS  abandoned  to  neglect.  I  have  collected  these  legends  and 
given  them  a  form  for  the  sheeahs,  and  have  translated  them  into 

*  Surah  7  :  149.  f  Surah  18  :  35.— Persian  version. 


882  LIFE   AND    RELIGION  [CH. 

Farsee*  for  tlie  use  of  those  ignorant  of  Arabic,  that  they  may  un- 
derstand the  character  and  attainments  of  the  first  champions  of  the 
faith  who  enjoyed  nearness  of  approach  to  the  gate  of  the  Lord  of 
the  universe.  I  seek  the  reward  of  my  labor  from  the  Most  High 
and  fear  nothing  from  those  who  know  not  the  truth. 

This  book  was  finished  on  the  twenty-fifth  of  the  month  Zeehejat- 
Til-IIaram,  in  the  year  one  thousand  and  eighty-sevenf  of  theHijret. 

Thanks  be  to  God  first  and  h^st,  and  blessings  be  on  Mohammed, 
the  sayyid  of  apostles,  and  on  his  pure  immaculate  family. 

*  Persian.  f  February,  A.D.  1676. 


NOTES. 


Note  1. 


Bismillah  ur-rahman-ur-raheem  -.—In  the  name  of  God,  the  compassionate, 
the  merciful.  This  formula  is  employed  on  all  occasions  involving  the  idea  of 
commencement.  It  is  used  at  the  beginning  of  books,  chapters,  etc.  Bismil- 
lah— in  the  name  of  God ;  the  contracted  form  of  this  formula  is  used  on  almost 
every  variety  of  occasion,  even  where  a  violation  of  the  divine  law  is  the  ob- 
ject. It  is  the  common  form  for  any  challenge,  accompanied  perhaps  with  a 
significant  gesture.  A  more  reverent  use  of  the  formula  is  when  it  is  employ- 
ed to  ([exiote  permission,  as  for  one  person  to  visit  or  approach  another.  A  re- 
quest for  this  purpose  is  made,  and  the  friend  or  magistrate,  as  the  case  may 
be,  replies — Bismillah,  which  here  conveys  the  idea — let  him  come  ;  and  he 
is  welcomed  in,  and  welcomed  to  a  seat,  and  to  refreshments,  by  a  repetition 
of  Bismillah.  This  formula  is  pronounced  at  the  instant  of  slaughtering  any 
animal  for  food,  and  birds  or  other  game  not  taken  soon  enough  to  be  blooded 
with  the  repetition  of  Bismillah,  are  considered  unlawful  to  be  eaten,  A  stran- 
gled fowl  would  of  course  be  unlawful.  The  Mohammedans  regard  blood  much. 
in  the  same  light  as  the  Jews  do. 

Conversing  with  a  moollaof  Sheeraz  in  1837  on  the  ocean  of  meaning  reput- 
ed to  be  locked  up  in  the  Koran,  he  remarked  that  some  twenty-five  years 
before  it  had  been  his  fortune,  at  Meshid,  to  meet  a  famous  Mohammedan 
doctor,  Shaykh  Ahmed,  from  Arabia,  who  preached  to  mooshtahid,  moollas 
and  people  daily,  for  a  month,  on  BismiUah-ur-rahman-ur-raheem.  The 
shaykh  astounded  his  auditors  by  the  overwhelming  tide  of  wisdom  which  he 
rolled  through  this  narrow  channel,  and  finally  closed  his  lecture  by  saying 
that  a  year  w^ould  be  insufficient  to  diminish  the  fountain  he  had  opened. 

The  shaykh  began  with  the  diacritical  point  under  the  {^)  bu,  or  initial  let- 
ter of  his  text,  and  from  this  muktah,  or  point,  deduced  all  the  letters  of  the 
alphabet,  and  the  whole  Koran.  In  the  first  place,  said  Shaykh  Ahmed,  a 
writer  puts  down  the  nib  of  his  kalem,  or  pen,  and  thus  makes  a  point.  If  he 
draw  his  pen  downwards  he  makes  an  alif  ((),  the  first  letter  of  the  alpha- 
bet ;  if  after  a  very  short  downward  stroke  he  carries  his  pen  to  the  left,  he 
forms  a  ba  (J),  whose  peculiar  mark  is  the  point  with  which  he  commenced. 
Three  points  beneath  the  same  little  right  angle,  in  the  connected  form  of 
the  letter,  mark  pa  (J),  the  third  letter  of  the  alphabet.  In  this  manner 
the  shaykh  unrolled  'the  alphabet,  the  Koran,  and  all  written  wisdom,  from 


884  NOTES. 

this  generating  mnldah  or  point.  But  all  this  scarce  penetrated  the  surface 
of  the  boundless,  bottomless  ocean  of  meaning  contained  in  —  .  —  inuktah. 

In  the  commencement  of  creation,  the  almighty,  self-existent  God  formed  a 
muktah,  from  which,  by  drawing  the  kalem  or  pen  of  infinite  wisdom  and 
power,  appeared  the  heavens ;  another  turn  produced  the  earth  ;  while  all 
beings,  angelic,  human,  and  irrational,  were  developed  from  this  fountain  of 
existence,  this  primordial  point.  The  strokes  of  the  divine  kalem  radiating 
from  this  centre,  were  infinite.  Not  a  world,  not  an  atom,  not  an  existence 
throughout  the  universe  of  God  that  did  not  spring  from  this  unsearchable 
and  exhaustless  muktah. 

The  shaykh's  auditors  were  confounded,  and  those  who  ventured  to  argue 
were  swept  away  and  drowned  in  the  torrent  of  his  argument.  Shaykh  Ahmed 
declared  that,  besides  the  Koran,  he  had  never  read  more  than  two  books,  one 
a  grammatical  treatise,  the  other  a  little  volume  of  history.  The  knowledge 
he  possessed  did  not  depend  on  study,  but  on  divine  grace.  My  informant 
adds  that  he  was  everywhere  treated  with  great  distinction. 

"  I  am  apt  to  believe  Mohammed  really  took  this  form,  as  he  did  many 
other  things,  from  the  Persian  Magi,  who  used  to  begin  their  books  in  these 
words  :  Beivlin  Yezdan  bakhshaishgher  dMur,  that  is.  In  the  name  of  the  most 
merciful,  just  God."    Sale's  Preliminary  Discourse,  p.  75. 

Note  2. 

An  account  of  the  Arabic  and  Persian  works  of  our  deceased  mooUa,  Mo- 
hammed Baker,  the  son  of  Mohammed  Taky — may  God  be  gracious  to  both  !  — 
with  the  number  of  lines  in  each  book. 

Section  I. 

Of  his  Arabic  works,  ten  in  number. 

Behar-ul-Anvar. 

I.  The  Behar-ul-Anvar — Oceans  of  Lights— the  occasion  of  which  work 
was  this : — After  the  events  at  Kerbela  the  khaleefahs  of  the  house  of  Benee 
Amayah — a  curse  on  them  all ! — became  very  powerful,  and  religious  dissimu- 
lation among  the  sheeahs  was  very  prevalent.  They  consulted  their  imams 
less  and  did  not  study  their  own  traditions  till  the  time  of  the  imams  Moham- 
med Baker  and  Jafere-Saduk.  But  when  those  wretches  the  Benee  Amayah 
were  cut  off,  and  before  the  Benee  Abbas  had  completely  established  sove- 
reign power,  religious  dissimulation  fell  nearly  into  disuse,  and  the  sheeahs 
learned  the  traditions  from  the  two  illustrious  imams  above  mentioned.  At 
this  epoch  four  books  of  traditions  were  written,  celebrated  as  the  Chehar-sad- 
Asal,  or  Four  hundred  Principles. 

But  in  subsequent  times,  for  want  of  suitable  men  to  preserve  the  traditions, 
while  science  and  philosophy  were  engrossing  attention,  a  great  part  of  the 
Four  hundred  Principles  was  lost.  Therefore  our  moolla,  of  happy  memory, 
was  at  vast  labor  and  research  to  recover  the  Four  hundred  Principles,  and  at 
length  got  possession  of  more  than  half  the  original  work.  To  prevent  an- 
other loss  he  compiled  the  whole  that  he  had  recovered  in  the  Behar-ul-Anvar, 
explaining  by  suitable  remarks  such  traditions  as  presented  difficulty.     The 


NOTES.  385 

plan  of  the  Behar-ul-Anvar  embraces  twenty-five  volumes,  of  which  sixteen 
volumes  were  completed :  namely, 

1.  The  book  on  Akl  va  Ilm — Understanding  and  Science — which  consists 
o   12,000  lines. 

2.  The  volume  on  Toheed — the  Divine  Unity — containing  16,000  lines. 

3.  Adl  va  Maad — Justice  and  the  Future  State — consisting  of  30,000  lines. 

4.  Ihtajajat — Controversies — consisting  of  16,000  lines. 

5.  Tareekh — or  History  from  hazret  Adam  to  Mohammed,  containing 
40,000  lines. 

6.  Tareekh,  or  History  of  our  prophet  [Mohammed],  containing  67,000 
lines. 

7.  The  Imamate,  consisting  of  31,000  lines. 

8.  Fitu  va  Mahu — Seditions  and  Calamities — which  after  the  death  of  the 
prophet  befel  the  commander  of  the  faithful  and  Fatimah  and  Hasan  and  Hu- 
sayn  and  their  sheeahs  or  followers,  consisting  of  61,000  lines. 

9.  History  of  the  commander  of  the  faithful,  containing  50,000  lines. 

10.  History  of  hazret  Fatimah,  and  Hasan  and  Husayn,  containing  23,000 
lines. 

11.  History  of  the  imams  Zayd-ul-Aubideen,  Mohammed  Baker,  Jafer-e- 
Saduk,  and  Moosa  Kazim,  containing  18,000  lines. 

12.  History  of  the  imams  Reza,  Mohammed  Taky,  Aly  Naky,  and  Hasan 
Askeree,  containing  10,000  lines. 

13.  History  of  the  lord  of  command  (MaRdy),  containing  21,000  lines. 

14.  A  work  on  Heaven  and  the  Universe,  consisting  of  80,000  lines. 

15.  Taharet — Purity — consisting  of  two  volumes  and  101,500  lines. 

16.  Zeearet — Pilgrimage — to  the  imams,  consisting  of  twenty-two  books  in 
the  outline,  a  number  of  which  were  not  written  ;  this  work  contains  30,000 
lines. 

In  addition  to  the  above  there  is  an  unfinished  work  on  Infidelity  and  Faith, 
embracing  in  its  plan  twelve  books ;  the  first,  eighth,  eleventh,  and  twelfth 
of  which  are  wanting. 

II.  Merateb-ul-akool,  or  a  history  of  the  prophet's  family.  This  work  is 
incomplete,  for  under  the  head  of  religious  principles^  half  the  book  on  prayer, 
and  the  whole  book  on  social  intercourse,  is  wanting.  Again,  under  the  head 
of  religious  observances,  half  the  book  on  benedictions,  and  the  whole  book  on 
Zikat  and  Khums,  or  tithes,  is  not  written.  This  book  contains  about  100,000 
lines. 

III.  Asylum  of  History.  This  work,  founded  on  the  book  Tahzeeb-ul  Akh- 
bar,  is  incomplete,  but  contains  about  50,000  lines. 

IV.  The  Four  Explanations,  consisting  of  forty  separate  traditions  and 
containing  12,500  lines. 

V.  The  Profits  of  the  "Way,  being  a  commentary  on  the  Saheefah  or  fifty- 
four  psalms  of  imam  Zayd-ul-Aubideen.  This  work  was  left  incomplete,  but 
in  accordance  with  the  will  of  the  deceased  author,  it  is  in  the  course  of  being 
speedily  completed  by  the  humble  writer  of  this  account.  This  book  contains 
6,000  lines. 

VI.  An  account  of  the  persons  from  whom  the  moolla  collected  his  tradi- 
tions, with  the  story  of  their  ancestors  by  whom  the  traditions  were  handed 
down.    This  book  contains  1,000  lines. 

26 


386  NOTES. 

VII.  On  articles  of  faith,  containing  750  lines. 

VIII.  [Wanting  ;  perhaps  a  mistake  of  the  Persian  transcriber.] 

IX.  Shekecat-e-Nemaz — Doubts  in  Prayer — directions  what  to  do  when 
the  person  praying  is  uncertain  how  far  he  has  followed  the  prescribed  forms, 
containing  750  lines. 

X.  Answer  to  the  Hindee  Questions, — sent  from  India  by  his  brother  Ab- 
dullah, containing  150  lines. 

Besides  the  above,  our  deceased  moolla  has  written  notes  on  four  books  of 
traditions,  and  on  a  book  of  law,  which  amount  to  about  400,000  lines. 

Section  II. 

The  Persian  works  of  our  author,  which  are  forty-nine  in  number. 

1.  Ayn-ul-Hyut — Fountain  of  Life — containing  certain  exhortations  and 
counsels  which  the  prophet  gave  Abuzer,  allied  to  advice  on  abandonment  of 
the  world,  containing  21,000  lines. 

2.  Mishkat-ul-Anvfir — Lamp  of  Light — an  abridgment  of  the  Ayn-ul-Hyat, 
consisting  of  3,000  lines. 

3.  Halyat-ul-Mutakyeen — Ornament  of  the  Pious — relating  to  certain  per- 
formances which  are  often  necessary,  as  paring  the  nails,  trimming  the  mus- 
taches, visiting  the  bath,  shaving  the  head,  going  on  journeys,  proprieties  of 
marriage  and  the  nuptial  night,  a^d  the  birth-feast,  containing  12,000  lines. 

4.  Hyat-ul-Kuloob — Life  of  Hearts — consisting  of  three  volumes  :  1st. 
History  of  the  prophets  from  Adam  to  Mohammed,  with  accounts  of  certain 
kings  contemporary  with  the  prophets,  containing  26,000  lines  ;  2d.  History 
of  the  prophet,  containing  36,000  lines  ;  3d.  Prophecy  and  the  Imamate,  and 
the  Benefits  of  sending  prophets  and  imams  ;  this  volume  is  incomplete, 
the  amount  written  is  3,000  lines. 

5.  Tuhfat-ul-Zayer — A  present  to  Pilgrims — relating  to  pilgrimage  to  the 
imams,  containing  13,000  lines. 

6.  Jila-ul-aynn — Light  of  the  eyes — account  of  the  birth  and  of  the  martyr- 
dom of  the  imams,  their  miracles,  and  sketches  of  their  character  and  actions, 
containing  22,000  lines. 

7.  Mikbas-ul-Mcsabeeh — A  spark  of  the  Lamp — relating  to  procedures 
after  the  regular  prayers  for  night  and  day,  and  consisting  of  5,500  lines. 

8.  Rabeea-ul-Asaya — relating  to  the  duties  of  each  day  of  the  week,  con- 
taining 3,000  lines. 

9.  Zad-ul-Maad — Provision  for  Futurity — relating  to  the  duties  of  the  twelve 
months  of  the  year,  containing  15,000  lines. 

10.  A  treatise  on  Decat — Fines — for  wounds  inflicted  by  one  person  on  an- 
other, or  for  homicide  ;  what  amount  should  be  given,  containing  3,000  lines. 

IL     Shekeeat-e-Neniaz — Doubts  in  Prayer — containing  750  lines. 

12.  Risalah-e-Rejeilt— a  treatise  on  the  return  of  the  imams  and  their 
sheeahs,  and  concerning  the  end  of  time,  containing  2,000  lines. 

13.  [Wanting  ;  perhaps  an  omission  of  the  Persian  copyist.] 

14.  Translation  of  a  letter  which  Aly  wrote  to  king  Ash  tor,  an  Arab  chief, 
relating  to  the  conduct  which  a  ruler  should  pursue,  containing  1,000  lines. 

15.  Hisalah-e-Ikhteyarat — Treatise  on  Choices — as  to  fortunate  days  for 
any  enterprise,  containing  600  lines. 


NOTES.  387 

16.  Risalah-e-Behesht  va  Dozakh — Treatise  on  Paradise  and  Hell— con- 
taining 700  lines. 

17.  A  treatise  on  funeral  ceremonies,  containing  700  lines. 

18.  A  treatise  on  the  duties  of  Hej  and  Uinrah — Pilgrimage  to  Mekkah. — 
containing  1,000  lines. 

19.  An  abridgment  of  the  above,  containing  700  lines. 

20.  Miftah-ul-Ghayb — Key  of  Mystery — relating  to  casting  lots,  contain- 
ing 1,500  lines. 

21.  A  treatise  respecting  the  property  of  5.1y's  enemies — what  should  be 
done  with  it,  containing  50  lines. 

22.  A  treatise  on  Zikat — what  things  are  liable  to  this  tax,  containing  50 
lines. 

23.  A  treatise  on  pecuniary  atonement — where  it  should  be  given,  contain- 
ing 1,000  lines. 

24.  A  treatise  on  archery,  relating  to  the  lawful  game,  containing  50  lines. 

25.  A  treatise  on  prayer,  containing  50  lines. 

26.  A  treatise  on  the  proprieties  of  prayer,  containing  1,000  lines. 

27.  A  treatise  on  the  truth  and  application  of  the  illustrious  verse  of  the 
Koran  [Surah  56  :  10]  :  "  and  those  who  have  preceded  others  in  the  faith  shall 
precede  them  to  paradise,"  containing  50  lines. 

28.  A  treatise  on  the  distinction  between  the  natural  and  the  active  attri- 
butes of  the  Most  High,  containing  200  lines. 

29.  A  treatise  on  an  abridged  course  of  duties  after  finishing  the  night  and 
day  prayers,  containing  100  lines. 

30.  A  treatise  on  the  certainty  of  judgment  and  a  future  state,  which  also 
contains  100  lines. 

31.  A  treatise  on  necessity  and  permission,  whether  the  Most  High  inter- 
feres in  the  acts  of  His  servants  or  not,  containing  100  lines. 

32.  A  treatise  on  marriage,  containing  50  lines. 

33.  Translation  of  an  account  of  the  miracles  and  wonderful  prodigies 
manifested  at  the  tomb  of  the  commander  of  the  faithful,  containing  4,000 
lines. 

3-4.  Translation  of  Mufazl's  doctrine  of  the  divine  unity,  as  contained  in 
long  traditions  from  the  imam  Saduk,  on  the  knowledge  and  wisdom  display- 
ed in  creation,  containing  2,800  lines. 

35.  Translation  of  a  treatise  on  the  divine  unity,  similar  to  the  above,  and 
containing  700  lines. 

36.  Translation  of  a  treatise  on  the  general  visits  made  to  imams  and  proph- 
ets in  prayer  and  saluting  them,  containing  200  lines. 

37.  Translation  of  the  prayer  of  Komayl,  containing  200  lines. 

38.  Translation  of  the  prayer  of  imprecation,  or  divine  appeal,  containing 
150  lines, 

39.  Translation  of  the  prayer  of  Samat,  containing  200  lines. 

40.  Translation  of  a  prayer  entitled  the  cuirass,  containing  100  lines.  [From 
the  repetition  of  the  name  of  God  it  is  supposed  to  act  as  a  charm.] 

41.  Translation  of  a  tradition  from  Abdullah  Jandab,  containing  200  lines. 

42.  Translation  of  a  tradition  from  Duzja-bin-AbyzamAk,  relating  to  dutiea 
and  courtesies,  on  the  authority  of  the  imiim  lleza,  containing  300  lines. 


388  NOTES. 

43.  Translation  of  a  poem  by  Diibil  of  Khazan,  in  eulogy  of  tlie  imfim  Reza, 
containing  500  lines. 

44.  Translation  of  a  treatise  on  the  subject  of  six  things  which  do  not  belong 
to  servants,  containing  100  lines. 

45.  A  treatise  composed  on  returning  from  illustrious  Nejef  and  noble 
Kerbel.l,  expressing  affection  for  those  two  distinguished  places,  containing 
300  lines. 

46.  Minajat — Petitions — containing  100  lines. 

47.  Punishment  of  the  Jews,  relating  to  the  mode  of  their  tribute  when 
lawful,  when  unlawful,  containing  150  lines. 

48.  Replies  to  questions  which  the  people  put  to  our  author,  and  answers 
to  certain  important  inquiries,  containing  5,000  lines. 

49.  Hak-ul-Rakeen — Certain  Truth — relating  to  the  principles  of  the  faith, 
containing  21,000  lines.  This  is  the  last  work  of  the  pious,  departed  author — 
may  God  grant  him  a  habitation  in  paradise  ! 

The  amount  of  all  the  lines  which  have  been  enumerated,  both  Arabic  and 
Persian,  is  one  million,  four  hundred  and  two  thousand  and  seven  hundred. 
If  now  a  calculation  is  made  by  the  age  of  the  departed,  which  was  exactly 
seventy-two  years,  the  annual  amount  of  his  works  will  be  nineteen  thousand 
two  hundred  and  fifteen  lines  and  fifteen  Avords  ;  of  which  the  monthly  pro- 
portion is  one  thousand  six  hundred  and  one  lines  and  thirteen  words  and  a 
fraction.  The  daily  quota  is  fifty-three  lines  and  seventeen  words.  But  if  the 
calculation  be  made  for  the  period  of  his  maturity,  which  was  fifty-eight  years, 
the  annual  amount  of  our  moolla's  productions  will  be  twenty-four  thousand 
one  hundred  and  seventy  lines  and  thirty  words,  of  which  the  daily  proportion 
is  sixty-seven  lines  and  seven  words. 

God  knows  best  the  truth  of  all  this,  and  may  God  be  gracious  to  the  author 
and  to  his  parents,  for  the  sake  of  Mohammed  and  his  pure  immaculate  family. 

(Appendix  to  the  third  volume  of  the  Hyat-ul-Kuloob.) 

The  word  translated  line  is  bayt  or  couplet,  which,  though  strictly  applicable 
to  poetry,  is  also  taken  by  a  certain  rule  as  a  measure  of  quantity  in  prose. 
The  following  estimate  may  enable  the  English  reader  to  judge  of  the  amount 
of  our  moolla's  labors.  The  second  volume  of  the  Hyat-ul-Kuloob  is  said  to 
contain  36,000  bayts.  The  volume,  printed  in  fair  Persian  type,  contains  894 
quarto  pages.  The  whole  amount  of  his  works  make  38}^  volumes,  each  con- 
taining the  above  number,  894,  quarto  pages.  After  proper  abatement  for 
translations,  abridgments,  and  repetitions,  there  will  still  remain  a  great  lit- 
erary monument  to  his  industry,  talents  and  fame. 

The  last  of  his  Avorks — Hak-ul-Yakeen — was  finished  near  the  end  of  the 
month  of  Shaban,  in  the  year  1109  of  the  Hijret,  A.  D.  1697,  about  which  pe- 
riod it  may  be  presumed  his  life  as  well  as  his  labors  terminated.  As  he  lived 
seventy-two  lunar  years  his  birth  must  have  occurred  about  1027  of  the  Hijret, 
A.  D.  1627.  Consequently  his  life  fell  in  the  reigns  of  Abbas  II.,  Sulayman, 
and  the  unfortunate  Husayn.  He  appears  to  have  resided  chiefly  at  Isfahan, 
then  the  Persian  capital.  His  favor  at  court  may  be  inferred  from  his  title 
MejUsee,  or  member  of  the  royal  council.  His  memory  is  greatly  respected, 
and  his  writings  arere  garded  as  the  highest  standards  by  the  Persians,  and 
his  tomb  at  Isfahan  is  still  a  sanctuary  to  all  who  flee  to  it  for  refuge. 


NOTES.  389 


Note  3,  p.  1. 

Hazret:  This  Arabic  word  has  no  equivalent  in  Persian  or  English,  and  is 
employed  in  a  variety  of  acceptations.  Applied  to  a  gentleman,  it  would  mean 
your  honor  ;  to  a  clergyman,  your  reverence ;  to  a  king,  your  ?najesti/  ;  and  to  a 
prophet,  the  sacredness  of  his  office  and  character.  The  Virgin  Mary  is  called 
hazret  Mar'yam  ;  and  our  Saviour,  hazret  Eesa,  which  here  means  the  Lord 
Jesus,  as  understood  by  Christians,  although  the  Musulmans,  in  applying  this 
title  to  Christ,  which  they  uniformly  do,  intend  to  denote  only  his  prophetical 
character.  This  epithet  is  also  applied  to  the  Deity,  in  which  case  the  Musul- 
mans themselves  understood  by  it — Lord — in  the  sense  of  divinity.  A  term 
of  such  various  significations  should  be  transferred,  as  it  cannot  well  be  trans- 
lated. 

Note  4,  p.  2. 

Ibn-Babuyah  or  Sly-bin-Babuyah :  In  the  Hak-ul-Yakeen  he  is  called  the 
chief  of  traditionizers,  and  is  said  to  have  died  in  the  year  329  of  the  Hijret, 
A.  D.  940.  Mohammed-bin- Yakoob  Kulaynee,  commonly  called  shaykh  Ku- 
laynee  died  the  same  year.  Ahmed-bin-Ibraheem,  or  Ibn-Ibraheem,  flourished 
at  this  time.     (Hak-ul-Yakeen,  p.  127.) 

Ibn-Shahrashoob,  or  Shaykh  Mohammed-bin-Shahrashoob,  Shaykh  Toosee 
and  Shaykh  Tabersee  are  also  often  quoted,  and  probably  flourished  about  the 
same  period  with  Babuyah. 

Ibn- Abbas,  or  Fazl-bin  Abbas,  a  cousin  of  Mohammed,  and  evidently  a  favor- 
ite with  him  from  his  attendance  at  the  death-bed  of  the  Arabian  prophet. 
D'Herbelot  says,  Abdullah-bin- Abbas,  by  whom  Fazl  must  be  meant,  was  a 
principal  person  of  the  class  called  companions  of  the  prophet,  and  that  his 
authority  is  very  great  in  all  traditional  matters.  He  died  in  the  sixty-eighth 
year  of  the  Hijret,  A.  D.  687,  and  according  to  Captain  Matthews,  the  trans- 
lator of  tlie  "  Mishcat-ul-Masabih,"  was  born  three  years  before  that  event, 
Ibn- Abbas  is  often  quoted  in  the  Hyat-ul-Kuloob  as  high  authority.  For  con- 
Tenience  all  these  authorities  are  noticed  under  one  head. 

Note  5,  p.  2. 

Commander  of  the  faithful — Emeer-ul  mumneen.  This  title  is  given  to  Aly 
in  the  Hyat-ul-Kuloob,  and  is  claimed  for  him  as  his  peculiar  right.  See  p. 
340,  inauguration  of  Aly. 

Note  6,  p.  2. 

Light  or  Spirit — in  the  original — Noor — Light — ^but  here  having  the  sense  of 
luminous  spirit. 

Note  7,  p.  4. 

Blessings  of  God  be  upon  him, — Sal&-v&t-Ullah-alayha  !  This  formula  is  uni- 
formly added  by  devout  Musulmans  to  the  mention  of  Mohammed  by  name, 
both  in  writing  and  conversation,  as  alayhissnlam — peace  be  upon  him  !  is  to 
the  mention  of  other  acknowledged  prophets.  I  have  sometimes  retained  these 
formulas  where  they  are  emphatic.     In  conversation  with  Musulmans  it  is 


390  NOTES. 

well  to  style  any  prophet  that  may  be  mentioned,  hazret ;  they  conceive  it  to 
be  disrespectful  to  call  them  by  name,  like  a  servant,  and  if  the  at  ay'  his'  saldm  is 
occasionally  added,  it  will  be  considered  as  another  mark  of  veneration  as  well 
as  of  gratitude  to  the  prophetical  character.  It  is  not  necessary,  however,  nor 
is  it  right,  to  apply  these  expressions  to  a  character  we  do  not  recognize  as 
bearing  the  impress  of  divine  guidance.  In  this  case,  offence  may  be  avoided 
by  the  phrase — paghember-e-shuma — your  prophet.  They  often  Sdiy—pagh- 
ember-e-mu — our  prophet. 

SalaviU  has  the  same  general  sense  as  blessings  ;  when  used  in  reference  to 
the  Deity  it  means  the  bestowment  of  blessings  ;  when  employed  by  men,  it  de- 
notes the  imploration  of  blessings  from  God  on  a  person. 

Note  8,  p.  4. 

Ibraheem,  or  Abraham,  was  born  on  the  first  of  the  month  Zeelhejah.  His 
father  was  the  astrologer  of  Nimrood-bin-Kanaun,  who  did  nothing  without 
his  advice.  One  morning  the  astrologer  announced  to  Nimrood  that  a  son 
would  soon  be  conceived  and  born  who  would  have  power  to  destroy  them. 
Nimrood  then  ordered  the  men  to  leave  the  city  and  the  women  to  remain,  but 
that  very  night,  Ibraheem  was  conceived.  After  his  birth,  his  father,  thinking 
he  was  the  dreaded  child,  proposed  to  carry  him  to  Nimrood,  but  the  mother 
advised  that  the  boy  should  be  exposed  to  perish  in  a  cavern  of  the  mountains, 
to  which  the  father  assented.  She  then  concealed  him  in  a  cave,  having  nurs- 
ed him,  and  placing  a  stone  at  the  entrance  of  the  cave,  left  him  to  his  fate. 
But  the  Most  High  caused  an  abundant  supply  of  milk  to  issue  from  the  child's 
thumb,  Avhich  he  sucked  and  grew  as  much  in  a  week  as  other  children  do  in  a 
month.  After  a  long  time  the  mother,  with  the  permission  of  her  husband 
visited  the  cave,  and  to  her  astonishment  found  her  son  alive,  nursed  him.  and 
on  returning,  reported  to  his  father  that  she  had  buried  him.  However,  she 
occasionally  stole  away  to  visit  her  son  till  he  grew  up. 

After  giving  a  different  account  of  Ibraheem's  birth,  the  story  proceeds  to 
say  that  on  a  festival  he  was  made  keeper  of  the  idol-house,  while  Nimrood  and 
all  his  people  retired  to  hold  their  festivities.  Ibraheem  then  entered  the  idol- 
house  and  offered  the  idols  food,  saying.  Eat  and  speak.  As  they  did  not 
answer  he  took  an  axe,  and  broke  the  arms  and  legs  of  all  the  idols,  and  then 
hung  the  axe  on  the  neck  of  the  great  idol  who  stood  in  the  corner  of  the  house. 

When  the  king  and  his  people  returned  from  the  festival  and  saw  their  idols 
broken,  they  denounced  death  on  him  who  had  done  the  deed.  Ibraheem  be- 
ing accused,  was  brought  before  Nimrood,  who  demandedof  him  who  had  broken 
their  idols.  Ibraheem  replied  that  the  great  idol  had  done  it,  and  told  the 
king  to  ask  the  broken  idols  if  it  were  not  so.  Nimrood  then  consulted  with 
his  counsellors  and  it  was  determined  to  burn  Ibraheem,  for  which  purpose 
immense  quantities  of  fuel  were  collected.  An  elevated  seat  was  built  for  the 
tyrant  that  he  might  witness  the  tragedy,  but  when  the  pile  was  lighted  no  one 
could  approach  to  cast  Ibraheem  into  the  fire,  which  was  so  vehement  that  a 
bird  could  not  fly  within  a  fursakh*  of  it.  Shaytan  now  taught  them  to  con- 
struct a  catapult  and  cast   Ibraheem  into  the  fire  by  means  of  that  engine. 

*  Eisrht  miles. 


NOTES.  391 

But  the  Most  High  changed  the  fire  to  frigidity,  so  that  Ibraheem's  teeth 
chattered  with  cold  in  the  flames,  where  he  was  attended  by  Jibraeel,  who  met 
him  in  the  air  as  he  was  hurled  from  the  engine,  and  where  roses  and  tulips 
sprang  up  on  all  sides  to  refresh  him.  Jibraeel  gave  him  a  ring,  on  which 
was  inscribed  the  Mohammedan  creed.  On  beholding  the  prodigy,  Nimrood 
asked  Ibraheem  who  Avas  his  God.  He  who  kills  and  makes  alive,  said  Ibra- 
heem.  That  I  can  do,  said  the  tyrant ;  and  ordering  two  criminals  to  be  brought 
commanded  one  to  be  decapitated  and  the  other  set  free.  But,  said  Ibraheem, 
restore  to  life  him  you  have  slain.  My  God  causes  the  sun  to  rise  in  the  east, 
do  you  cause  it  to  rise  in  the  west  ;  on  which  the  infidel  was  abased.  (Hyat- 
ul-Kuloob,  vol.  I.,  p.  80 — 81^.*)  Azar  was  not  the  father,  but  the  uncle  of  Ibra- 
heem, whose  father's  name  was  Tarikh,  a  Musulman.     (Ibid,  84^.) 

Sale,  in  a  note  on  this  subject,  (Koran,  vol.  II.,  p.  122,)  says,  "  this  story 
seems  to  have  had  no  other  foundation  than  that  passage  of  Moses  where  God 
is  said  to  have  brought  Abraham  <ntt  of  UR  of  the  Chaldees  misunderstood : 
which  words  the  Jews,  the  most  trifling  interpreters  of  scripture,  and  some 
moderns,  who  have  followed  them,  have  translated  out  of  the  fire  of  the  Chaldees; 
taking  the  word  Ur,  not  for  the  proper  name  of  a  city,  as  it  really  is,  but  for 
an  appellative  signifying  fre.  However,  this  fable  is  of  some  antiquity,  and 
credited  not  only  by  the  Jews,  but  by  several  of  the  eastern  Christians  ;  the 
twenty-fifth  of  the  second  Lanun,  or  January,  being  set  apart  in  the  Syrian 
calendar  for  the  commemoration  of  Abraham's  being  cast  into  the  fire." 

Note  9,  p.  5. 

Mahmood — Praised,  or  the  praised — i.  e.,  God:  whence  is  derived  Moham- 
med— worthy  of  praise,  laudable.  Ala — exalted  or  glorious — an  epithet  of  God  ; 
whence  Aly — above,  superior,  etc. 

I 
Note  10,  p.  5. 

Tradition — Hadees — a  religious  legend  explanatory  of  or  relating  to  the  Mus- 
ulmfin  religion.  The  sheeahs  attach  great  importance  to  these  traditions,  but 
do  not  regard  them  all  as  possessing  equal  authority.  A  part  they  admit  to 
be  sabook — light — of  small  authority,  but  contend  that  the  truth  is  contained 
in  them  as  a  whole.  Some  however,  insist  on  the  positive  correctness  of  every 
passage  in  these  traditions,  and  in  the  case  of  manifest  contradictions,  say 
that  if  not  true  in  one  respect,  they  are  in  another ;  or  that  every  thing,  how- 
ever contradictory  to  human  view,  is  easily  reconciled  by  almighty  power. 
These  traditions  are  related  on  the  authority  of  Mohammed  and  the  twelve 
imams,  to  all  of  whom  devout  sheeahs  attribute  the  gift  of  inspiration.  The 
hadees,  therefore,  is  a  tradition  as  it  comes  to  us,  but  originally  had  the  char- 
acter, not  of  tradition  or  legend,  but  of  divine  communication.  It  is  in  these 
traditions  that  the  sheeiih  religion  must  be  learned,  as  this  sect  study  the  Ko- 
ran in  no  other  light,  and  apply  it  by  no  other  rvile.  Free-thinkers  among  the 
Persians  who  have  not  cast  off"  all  regard  for  religion,  of  which  there  are  no 

*  In  all  quotations  from  Persian  printed  books,  by  page  the  rukoom  is  meant,  as  the  Per- 
sians only  page  each  loaf,  cooscqucutly  one  of  their  pages  is  equal  to  two  pages  of  ours. 


892  NOTES. 

open  examples,  sometimes  venture  to  say  that  they  receive  such  parts  of  the 
traditions  as  are  consistent  with  their  reason. 

Note  U,  p.  5. 

Only  fifteen  seas  are  mentioned,  I  once  called  the  attention  of  a  SoofFee 
moolla  to  this  fact,  when  he  observed,  laughing,  that  they  could  think  of  no 
more  names  by  which  to  describe  the  remaining  seas. 

Note  12,  p.  5. 

One  hundred  and  twenty-four  thousand  prophets.  The  Musulmans  some- 
times inquire  of  us  the  number  of  these  sacred  messengers,  and  wonder  that 
■we  cannot  give  a  definite  answer.  Some  of  this  vast  number  they  suppose  to 
have  been  prophets  in  their  own  families  or  tribes,  and  perhaps  many  contem- 
porary with  each  other. 

Note  13,  p.  6. 

La  ilahaillellah— TAere  is  no  God  but  God :  the  first  part  of  the  Mohammedan 
creed,  which  is  very  frequently  pronounced  by  them  as  a  simple  exclamation  of 
wonder  or  other  emotions.     See  No.  33. 

Note  14,  p.  6. 

Radd-e-salam— i2e^Mr«m(7  the  sahitation.  This  is  reckoned  very  obligatory  in 
the  case  of  those  considered  believers,  but  a  Musulman  does  not  feel  bound  to 
return  the  salutation  of  an  infidel.  Persian  politeness,  however,  is  not  in  this 
respect  violated  towards  Frangee  acquaintances. 

Note  15,  p.  7. 

The  foundations  of  the  earth  are  a  curious  fancy :  on  coming  to  the  last 
foundation,  the  SoofFee  to  whom  I  have  once  alluded,  laughed  heartily,  and  said 
that  to  this  point  all  was  well  known.  Few,  however,  but  Sooff"ees  would 
make  so  light  of  this  or  any  other  matter  contained  in  the  traditions. 

Note  16,  p.  7. 

Sidret-ul-Muntaha — The  Lote-tree  of  termination  :  a  tree  in  paradise  where 
Jibraeel  resides  and  beyond  which  none  may  pass.  "  This  tree,  say  the  com- 
mentators, stands  in  the  seventh  heaven,  on  the  right  hand  of  the  throne  of 
God,  and  is  the  utmost  bound,  beyond  which  the  angels  themselves  must  not 
pass  ;  or,  as  some  rather  imagine,  beyond  which  no  creature's  knowledge  can 
extend."     (Sale,  vol.  II.,  p.  311.    Note.) 

Note  17,  p.  8. 

Alhamdulillah— r^an^-s  to  God!  This  is  a  very  frequent  exclamation  of  the 
Persians  and  other  Mohammedans.  Every  event  or  sentiment  of  a  cheering 
or  satisfactory  nature  is  thus  welcomed,    llahemakallah — 27ie  mercy  of  God  be 


NOTES. 


893 


upon  thee  !  This  is  not  used]in  common  discourse  by  the  Persians.  But  bar'a'- 
kallah — blessed  be  God  ! — is  very  often  heard  from  them,  generally  as  a  mark 
of  admiration,  or  where  an  European  would  cry  Bravo  !  The  very  common 
and  profane  use  of  the  name  of  the  Supreme  Being  on  the  most  trifling  occa- 
sions, and  particularly  oaths  to  confirm  falsehoods,  is  more  shocking  on  reflec- 
tion than  when  a  foreigner  hears  them  in  a  strange  language,  although  he  may 
understand  their  import.  Profanity  in  a  foreign  tongue  does  not  in  general 
convey  to  us  the  same  awful  ideas  as  in  our  own  language,  which,  to  our  shame, 
can  hardly  be  surpassed  in  horrid  oaths. 

Note  18,  p.  11. 

Mohavelah.  The  imam  Saduk  being  asked  how  Adam's  posterity  multi- 
plied, and  told  that  some  declared  brothers  married  their  sisters  by  divine  di- 
rection, he  denied  it,  saying  that  such  a  thing  was  unlawful  according  to  the 
T6rat,  Zaboor,  Injeel,  and  Koran  ;  how  then  could  it  have  been  appointed  by 
the  Most  High  ?  Saduk  then  declared  that  there  were  seventy  pairs  of  twins, 
each  pair  a  son  and  a  daughter,  born  to  Adam,  after  which  Kabeel  slew  Ha- 
beel,*  for  whom  Adam  grieved  so  much  that  he  could  not  approach  Havuf  for  five 
hundred  years.  Subsequently  Shays  was  born  without  a  twin-sister,  and  Yafis 
also.  When  they  arrived  at  maturity,  one  Thursday  evening,  God  sent  Nez- 
lah,  a  Hooree,  whom  Adam  married  to  Shays,  and  the  next  evening  Menzelah, 
another  Hooree,  was  sent  down  and  married  to  Yafis.  The  offspring  of  Shays 
was  a  son,  and  of  Yafis  a  daughter,  and  Adam  at  the  command  of  the  Most 
High  united  these  cousins  in  marriage.  Such  was  the  ancestry  of  the  chosen 
prophets  and  apostles,  who  were  not  born  from  the  incestuous  connexion  of 
brothers  and  sisters. 

The  imam  Mohammed  Baker  says  that  Adam  married  one  of  his  sons  to  a 
Hooree,  and  another  to  a  female  jin.  From  the  Hooree  all  the  good  qualities 
of  men  are  derived,  and  all  bad  dispositions  from  the  jin.  (Hak-ul-Yakeen, 
p.  47.) 

Several  other  different  accounts  follow,  but  the  above  sketch  is  sufficient. 
The  name  of  Seth's  Hooree  difters  from  that  mentioned  in  the  Hyat-ul-Ku- 
loob,  but  taking  such  stories  for  our  guide  we  may  easily  suppose  she  had  two 
or  more  names.  Japheth  or  Yafis,  the  brother  of  Seth,  need  not  be  confound- 
ed with  the  son  of  Noah. 

Note  19,  p.  11. 

Sayyid  :  This  title  is  spelled  and  pronounced  differently  by  Europeans.  I 
have  followed  the  best  authorities  within  my  reach.  It  signifies  a  prince  or 
chief,  sometimes  the  Lord.  This  title  is  often  applied  to  Mohammed,  who  is 
called  the  sayyid  or  prince  of  the  prophets  and  of  mankind.  His  descendants, 
who  have  become  extremely  numerous  through  the  line  of  his  daughter  Fati- 
mah  and  his  grandson  Husayn,  take  the  same  title,  and  are  generally  distin- 
guished in  Persia  by  the  dark  sea-green  or  blue  color  of  their  turbans,  or  if 
they  wear  the  common  Persian  cap,  they  generally  denote  their  lineage  by 
some  green  garment  or  a  green  shawl  girdle.     A  sayyid,  or  descendant  of  their 

*  Cain  and  Abel.  t  Eve. 


394  NOTES. 

prophet,  is  entitled  to  the  most  honorable  seat  in  company,  and,  according  to 
Mohammedan  law,  to  certain  contributions  from  his  fellow-Musulmans. 

Note  20,  p.  11. 

Akhnookh  or  Utccs— Enoch.  "And  remember  Edris  in  the  same  book; 
for  he  was  a  just  person,  and  a  prophet :  and  we  exalted  him  to  a  high  place." 
(Sale,  vol.  II.,  p.  102.) 

He  was  a  small,  fat  man,  with  a  wide  chest  and  a  large  head  of  hair,  and  one 
of  his  ears  was  larger  than  the  other.  He  spoke  softly,  and  in  walking  he 
took  short  steps.  He  was  surnaraed  Idrees,  the  Teacher,  because  he  gave  so 
much  instruction  in  divine  mysteries  and  rights  of  the  true  faith.  From  the 
visible  universe  he  proved  to  his  people  the  being  and  attributes  of  God,  and 
the  obligation  of  rendering  Him  suitable  worship. 

Idrees  then  retired  with  a  party  of  his  people  and  instructed  them.  The 
Most  High  now  constituted  him  a  prophet,  and  communicated  to  him  thirty 
books.  It  is  said  he  was  the  first  that  wrote  with  a  pen,  and  the  first  that 
sewed  garments,  skins  having  been  previously  worn. 

A  tyrant  at  the  instigation  of  his  wife  having  slain  a  believer  and  seized  his 
land,  which  he  refused  to  sell,*  the  Lord  sent  Idrees  to  denounce  judgments 
on  the  oppressor.  The  enraged  tyrant  ordered  the  prophet  to  retire  instant- 
ly or  he  would  not  escape  with  life.  The  wicked  queen  encouraged  her  hus- 
band not  to  fear,  for  she  would  send  and  kill  Idrees  and  falsify  his  predictions. 
On  hearing  this  the  prophet  and  his  folloAvers  left  the  city.  Idrees  them  im- 
plored God  to  withhold  rain  from  that  city  and  its  environs  till  he  should  pray 
for  it.  The  Lord  answered  that  it  would  occasion  the  ruin  of  the  city  and 
famine  and  affliction  to  its  inhabitants.  Idrees  however  persisted  in  his  peti- 
tion, Avhich  being  granted,  he  informed  his  followers  of  it,  who  were  in  all 
twenty  persons,  and  they  dispersed  to  other  cities,  where  the  story  of  the  proph- 
et's imprecation  was  circulated.  Idrees  himself  retired  to  a  cave  in  a  high 
mountain,  where  he  lay  concealed  twenty  years,  during  which  period  an  angel 
at  the  command  of  God  brought  him  food  every  evening,  and  he  fasted  by  day. 

The  tyrant  was  slain,  his  city  destroyed,  and  the  flesh  of  his  wife  eaten  by 
dogs.  The  famine  and  distress  consequent  on  the  drought  becoming  very 
great,  the  people  concluded  to  humble  themselves  before  God,  observing  that 
they  did  not  know  where  Idrees  was.  On  their  repentance  and  humiliation 
the  Most  High  directed  Idrees  to  pray  for  rain,  but  he  replied  he  would  not. 
The  Lord  then  ordered  the  angel  who  carried  food  to  the  prophet  to  withhold  it. 

After  three  days,  Idrees  complained,  O  Lord,  dost  thou  take  away  my  sus- 
tenance before  my  life  ?  The  Most  High  rejoined,  Do  you  complain  that  your 
food  has  been  withheld  three  nights,  and  have  you  no  concern  for  the  people 
of  your  city,  who  have  suffered  famine  twenty  years  ?  I  have  therefore  caused 
you  to  taste  their  affliction,  and  your  patience  is  small  under  the  trial.  Now, 
go  down  from  this  cave,  and  seek  your  own  support,  for  I  leave  you  to  provide 
for  yourself.  Idrees  then  went  to  a  city,  and  seeing  smoke  rise  from  a  house 
he  entered  it,  and  saw  an  old  woman  baking  two  cakes  of  bread  on  the  fire, 
and  asked  for  food,  for  he  was  exhausted  with  hunger.    She  replied,  0  servant 

*  The  whole  story  bears  a  close  resemblance  to  that  of  Ahab  and  Naboth. 


NOTES.  395 

of  God,  the  curse  of  Idrees  has  not  left  us  the  means  of  feeding  others  ;  and 
she  took  her  oath  that  she  had  nothing  but  those  two  cakes,  and  told  him  to 
go  and  seek  a  supply  in  some  other  place.  He  then  begged  enough  of  the 
bread  to  sustain  nature  and  enable  him  to  go  elsewhere  for  food,  but  she  told 
him  one  of  the  cakes  was  for  herself  and  the  other  for  her  son.  He  is  small,  said 
Idrees,  and  half  the  cake  will  be  sufficient  for  him  and  the  other  half  for  me. 
The  woman  then  ate  her  cake  and  divided  the  other  between  her  son  and  the 
stranger ;  but  when  the  boy  saw  Idrees  eating  part  of  his  cake  he  became  so 
impatient  and  agitated  that  he  died.  At  this  the  woman  cried,  O  servant  of 
God,  you  have  slain  my  son.  Be  not  troubled,  he  replied,  for  by  the  power  of 
God  I  will  restore  him  to  life,  which  was  done,  when  the  astonished  woman 
exclaimed.  Thou  art  Idrees  the  prophet !  and  ran  out  of  her  house  and  cried 
to  the  people  to  rejoice,  for  Idrees  had  come  among  them. 

He  went  and  seated  himself  on  the  hill,  which  was  the  site  of  the  city  that 
•with  its  tyrant  had  been  destroyed.  Here  some  of  his  people  waited  on  him,  and 
besought  him  to  have  mercy  on  them  ;  but  he  declared  he  would  not  pray  for 
rain  till  their  present  tyrant,  and  all  the  people,  came  barefoot  to  entreat  him. 
The  tyrant  now  sent  forty  men  to  bring  Idrees  to  his  presence,  but  the  proph- 
et cursed  them,  and  they  all  died.  The  tyrant  then  sent  five  hundred  men 
to  take  Idrees.  He  told  them  to  look  at  the  forty  dead  men,  whose  fate  would 
be  theirs  if  they  persisted  to  take  him.  They  replied.  You  have  been  slay- 
ing us  with  hunger  for  twenty  years,  and  do  you  now  curse  us  to  death  ?  is 
there  no  compassion  in  you  ?  Idrees,  however,  insisted  on  his  conditions, 
which  were  at  length  complied  with.  He  then  prayed  for  rain,  which  descend- 
ed in  such  torrents  that  the  people  feared  they  should  be  drowned. 

It  is  related  that  the  Most  High,  being  oftended  with  an  angel,  clipped  his 
wings,  and  cast  him  down  on  an  island  of  the  sea,  where  he  remained  a  long 
period.  After  Idrees  was  raised  to  the  prophetship,  the  angel  came  to  him 
and  besought  him  to  intercede  with  God,  that  his  wings  might  be  restored, 
and  he  received  again  to  favor ;  which  being  done,  the  angel  at  the  prophet's 
desire,  carried  him  to  heaven,  to  give  Idrees  an  interview  with  the  angel  of 
death,  whom  they  met  between  the  fourth  and  fifth  heavens.  The  angel  of 
death  declared  that  he  had  been  just  ordered  to  take  away  the  spirit  of  the 
prophet.  This  news  so  alarmed  Idrees,  that  he  fell  from  the  wing  of  the 
angel,  who  had  carried  him  to  heaven,  on  which  the  angel  of  death  executed 
his  commission. 

Some  other  accounts  are  given  of  Idrees  and  the  angel  of  death.  The  life 
of  Idrees  on  earth  was  300  years,  some  say  more.  When  he  went  to  heaven, 
he  left  his  office  to  his  son  Metushalakh,  who  lived  919  years,  and  transmitted 
the  prophetical  inheritance  to  Malik,  from  whom  it  descended  to  Nooh.  (Hy- 
at-ul-Kuloob,  vol.  I.,  pp.  54-58.) 

Richardson,  in  his  note  on  Idrees,  says :  "  The  Mohammedans  attribute  to 
Enoch  the  inventions  of  writing,  of  the  needle,  of  astronomy,  of  arithmetic, 
and  particularly  of  geomancy,  or  the  art  of  fortune-telling  by  fingers.  The 
eastern  Christians  say  that  Enoch  is  the  same  with  the  Hermes,  Mercury,  or 
Trismegistus  of  the  Egyptians."  The  book  of  Enoch,  as  it  claims  to  be,  has 
been  lately  given  to  the  public. 

Sale,  in  his  note  on  the  text  I  have  quoted  from  him  at  the  begining  of  this 
article,  says:  "  The  learned  Bartolocci  endeavours  to  show,  from  the  testimo- 


396  NOTES. 

nies  of  the  ancient  Jews,  that  Enoch,  surnamed  Edris,  was  a  very  different 
person  from  the  Enoch  of  Moses,  and  many  ages  younger,"  The  account 
given  of  him  in  the  foregoing  sketch  from  the  Hyat-ul-  Kuloob,  recalls  the 
history  of  Elijah,  from  which  indeed  oriental  fancy  may  have  taken  flight  to 
expatiate  on  the  more  obscure  story  of  Enoch. 

Note  21,  p.  12. 

E-isulet-penuh — Asylum  of  projiliecy,  an  epithet  of  Mohammed,  often  con- 
ferred on  him  to  denote  his  supposed  prophetical  superiority.  The  same  idiom 
is  not  unfrequently  applied  to  other  subjects  by  the  Persians. 

Note  22,  p.  12. 

Kabah.  "The  temple  of  Mecca  stands  in  the  midst  of  the  city.  The 
Caaba  is  a  square  stone  building,  from  north  to  south  twenty-four  cubits  long, 
from  east  to  west  twenty-three  cubits  wide,  and  its  height  is  twenty-seven 
cubits.  The  door,  which  is  on  the  east  side,  stands  about  four  cubits  from 
the  ground  ;  the  floor  being  level  with  the  bottom  of  the  door.  In  the  cor- 
ner next  this  door,  is  the  black  stone.  On  the  north  side  of  the  Caaba, 
within  a  semicircle  enclosure  fifty  cubits  long,  lies  the  loliite  stone,  said  to  be 
the  sepulchre  of  Ismaeel,  which  receives  the  rain-water  that  falls  off  the  Caa- 
ba by  a  spout,  formerly  of  wood,  but  now  of  gold.  The  Caaba  has  a  double 
roof,  supported  within  by  three  octangular  pillars  of  aloes  wood ;  between 
which,  on  a  bar  of  iron,  hang  some  silver  lamps.  The  outside  is  covered  with 
rich  black  damask,  adorned  with  an  embroidered  band  of  gold,  which  is  chang- 
ed every  year,  and  was  formerly  sent  by  the  Khalifs,  afterwards  by  the  Soltans 
of  Egypt,  and  is  now  provided  by  the  Turkish  emperors.  At  a  small  distance 
from  the  Caaba,  on  the  east  side,  is  the  station  or  place  of  Abraham."  (Sale's 
Preliminary  Discourse,  p.  128.) 

Note  23,  p.  12. 

"  The  well  Zemzem  is  on  the  east  of  the  Caaba,  and  is  covered  with  a  small 
building  and  cupola.  The  Mohammedans  are  persuaded  it  is  the  very  spring 
which  gushed  out  for  the  relief  of  Ismael,  when  Hagar,  his  mother,  wandered 
with  him  in  the  desert ;  and  some  pretend  it  was  so  named  from  her  calling  to 
him,  when  she  spied  it,  in  the  Egyptian  tongue,  Zem,  zem,  that  is,  Stay,  stay." 
(Sale's  Preliminary  Discourse,  p.  126.) 

The  water  of  Zemzem  is  very  brackish,  and  is  drank  by  the  hajees,  or]  pil- 
grims,'on  account  of  its  supposed  sanctity. 


Note  24,  p,  16. 

Hashim,  from  hashimat, — breaking  a  bone,  etc. :  The  Bone-breaker ;  so  call- 
ed from  the  number  of  animals  he  slaughtered,  and  the  great  provision  he 
made  in  the  exersise  of  unbounded  hospitality — a  trait  in  the  highest  esteem 
among  the  Arabs. 


NOTES.  ^^* 


Note  2-5,  p.  18. 


Ratifying  a  treaty  by  shaking  hands,  seems  an  ancient  custom.  By  this 
form  the  Musulmans  pledged  their  fealty  to  Sly,  at  his  inauguration.  (See 
p.  345.)  Amer  seems  to  have  driven  a  hard  bargain  ;  but  a  large  dower  for  a 
daughter  was  considered  honorable  to  her  family  and  to  her  husband. 

Note  26,  p.  20. 

Salmay's  cruelty  to  Hashim's  animals  diminishes  respect  for  her  dignity  and 
delicacy  as  a  lady.  She  was,  however,  under  the  influence  of  overwhelming 
grief,  and  Arabian  refinement,  it  must  be  remembered,  was  no  soft,  impotent 
quality. 

Note  27,  p.  25. 

Musulman— .4  true  believer,  from  the  Arabic  moslim.  The  sheeahs  do  not 
accord  this  title  to  the  sunnees  ;  nor  do  they  restrict  it  to  those  they  consider 
believers  since  the  time  of  Mohammed,  but  declare  the  patriarch  Abraham  to 
have  been  a  Musulman,  with  other  good  men  of  old. 

Note  28,  p.  33. 

Paradise  and  the  Hoorees.  It  is  obligatory  to  believe  that  paradise  is  the 
abode  of  eternal  peace  ;  where  death,  and  age,  and  infirmity,  and  pain,  and 
sickness,  and  sorrow  are  unknown.  Everything  the  soul  of  man  can  desire 
and  enjoy,  there  abounds.  It  is  an  eternal  abode,  which  the  pure  and  good 
shall  never  leave.  There  hatred,  and  envy,  and  enmity,  and  disputation,  and 
quarrelling  exist  not ;  but  every  one  is  satisfied  with  what  God  bestows  on 
him,  and  aspires  to  nothing  else.  Some  say  that  those  of  a  higer  rank  will 
descend  to  visit  those  of  a  lower  sphere,  which  visits,  however,  will  not  be  re- 
turned, lest  inferior  ranks  should  be  dissatisfied  with  their  blessmgs,  and  their 
enjoyment  abridged.  This  supposition,  however,  is  not  necessary,  for  the 
Most  High  may  make  every  class  perfectly  satisfied  with  their  state,  without 
the  least°desire  for  some  other  rank.  As  in  this  world  men  delight  in  differ- 
ent things,  so  in  paradise  each  may  prefer  his  own  enjoyments  to  any  other 
state  of  happiness.  What  each  desires  will  be  given  him,  consequently  there 
will  be  variety.  There  will  be  no  vile  excretions  in  paradise,  but  by  means  of 
a  fragrant  perspiration,  every  thing  necessary  will  be  expelled. 

The  wives  of  believers,  both  Hooree  and  human,  will  not  be  subject  to  pe- 
riodical infirmity,  travail,  and  natural  excretions,  and  jealousy,  and  envy, and 
enmity,  and  bad  dispositions,  which  are  customary  among  women,  but  they 

will  be  pure. 

Paradise  will  not  be  enlightened  by  the  sun,  and  moon,  and  stars,  but  will 
be  perpetually  illumined  Avith  an  agreeable  light,  like  that  between  dawn  and 
sunrise,  or  that  of  an  extended  shade. 

The  wine  of  earth  is  attended  Avith  drunkenness,  and  excretions,  and  vomit- 
ings, and  bitterness,  and  nausea,  and  excites  foolish  talk,  abuse  and  vitupera- 
tio°n  ;  but  the  wine  of  paradise  has  none  of  these  bad  qualities,  while  it  pos- 
sesses the  most  delightful  flavors. 


398  NOTES. 

As  an  entertainment  is  more  agreeable  where  the  attendants  and  all  the 
accompaniments  are  in  good  livery  and  keeping,  so  in  paradise  every  cir- 
cumstance will  be  calculated  to  impart  a  delight.  They  will  be  seated  front- 
ing each  other  on  thrones  woven  of  gold  wire,  and  adorned  with  pearls  and 
jewels.  Around  them  will  be  handsome  youths,  with  jewels  in  their  ears,  to 
serve  them  with  wine  from  gold  and  silver  cups,  and  vessels  adorned  with  a 
variety  of  gems.  From  these  convivial  scenes  no  noise  will  arise,  and  the 
mind  of  no  one  will  be  marred  or  clouded.  There  they  will  enjoy  every  spe- 
cies of  fruit  they  desire,  and  the  roasted  flesh  of  any  bird  they  wish,  with  the 
society  of  celestial  Hoorees,  those  black-eyed  companions,  like  pearls  fresh 
from  the  shell.  There  will  be  no  noise  in  drinking  the  wine,  no  silliness, 
nor  abuse,  nor  sin  following  it,  but  mutual  concord,  congratulation  and  ca- 
resses. Behold,  then,  the  grace  and  favor  of  the  Almighty  Lord,  who  on 
such  minute  atoms,  covered  with  faults  from  head  to  foot,  bestows  such  bless- 
ings to  promote  their  enjoyment. 

The  dwellings  of  paradise  are  chiefly  chambers,  because  the  prospect  of 
rivers,  flowers  and  verdure  is  more  extensive  and  delightful  from  an  elevated 
position.  The  fault  of  elevated  rooms  on  earth  is  that  one  must  descend  from 
them,  which  trouble  is  not  experienced  by  the  inhabitants  of  paradise,  for  if 
they  wish,  they  can  come  down  with  the  utmost  ease.  The  rivers  of  paradise, 
without  the  damage  they  do  on  earth,  rise  to  any  desirable  height  and  flow 
before  the  chambers  and  by  the  trees  they  nourish. 

It  is  related  that  Mohammed  declared  the  walls  of  paradise  to  be  built  of 
alternate  bricks  of  gold,  silver,  and  ruby,  with  a  cement  of  musk,  and  covered 
with  red,  green  and  yellow  ruby  turrets.  I  asked,  said  Bilal  the  narrator, 
what  the  doors  of  those  mansions  are.  Mohammed  replied,  The  gate  of  mercy 
is  red  ruby.  What  are  the  handles  ?  said  Bilal.  The  gate  of  patience  is  small, 
rejoined  the  prophet,  has  no  handle,  and  is  of  red  ruby.  The  gate  of  praise  is 
white  ruby  and  double-leafed  and  opens  the  space  of  five  hundred  years'  jour- 
ney. "When  the  worthy  servants  of  God  enter  paradise,  they  will  be  era- 
barked  in  vessels  of  ruby  and  sail  along  two  rivers  of  crystal  water.  The  rig- 
ging by  which  the  vessels  are  propelled  is  of  pearls.  On  board  those  vessels 
are  angels  of  light,  clothed  in  many  green  glittering  garments.  Believers  also 
walk  along  the  banks  of  that  river,  whose  name  is  Jinnet-ul-Mava. 

In  the  centre  of  paradise  is  the  paradise  of  Aden,  which  is  the  centre  of  all 
the  paradises.  Its  walls  are  red  ruby  and  its  pebbles  are  pearls.  Within  Aden 
is  the  paradise  of  Firdoos,  whose  walls  are  light,  and  its  chambers  of  light  of 
the  Lord  of  the  universe. 

The  inhabitants  of  paradise  possess  beautiful  forms  and  faces.  Of  these 
some  are  women  from  earth,  said  to  be  better  than  the  Hoorees  themselves. 
The  native  women  of  paradise  will  join  hands  and  sing  in  various  strains  whose 
like  creature  never  heard:  "  AVe  are  contented  and  never  angry;  we  are 
abiding  and  never  remove ;  we  are  delightful  blessings,  friends  of  illustrious 
husbands."  When  the  Hoorees  chant  this  ode,  the  women  of  earth  will 
answer  them:  "We  are  those  who  performed  prayers,  but  you  never  prayed; 
we  fasted,  which  you  never  did ;  we  performed  the  obligatory  ablutions,  which 
you  have  not  done  ;  we  have  testified  to  the  truth,  but  you  have  not."  Thus 
will  they  gain  the  victory  over  the  Hoorees. 

The  imaia  Saduk  being  asked  if  a  believing  husband  and  wife  on  entering 


NOTES. 


399 


paradise  would  resume  the  matrimonial  connexion,  replied,  The  Most  High  is 
a  just  judge  :  if  the  man  is  superior  to  the  woman,  it  will  be  left  to  his  choice 
•whether  she  shall  be  of  the  number  of  his  wives  or  not.  But  if  the  woman  is 
better  than  the  man,  she  will  choose  Avhether  she  will  have  that  man  for  her 
husband  or  not. 

The  same  imam  declared  there  were  three  paradises  and  divers  ranks.  Those 
above  may  descend  to  those  below,  who,  although  they  cannot  ascend,  can  yet 
communicate  with  those  above  without  leaving  their  thrones.  He  declared 
likewise  there  would  be  a  class  not  in  paradise  nor  in  hell,  not  being  true  be- 
lievers nor  infidels. 

Uramsalmah  said  to  Mohammed,  A  woman  may  have  two  husbands,  and  all 
go  to  paradise  ;  whose  wife  of  them  will  she  be  ?  Mohammed  replied,  His 
whose  disposition  was  best. 

It  is  related  that  Abubaseer  addressed  the  imam  Saduk,  saying.  May  I  be 
your  sacrifice  !  O  descendant  of  the  prophet,  excite  my  desires  for  paradise. 
The  imam  replied,  The  fragrance  of  paradise  may  be  perceived  at  the  distance 
of  a  thousand  years'  journey,  and  the  very  lowest  of  its  inhabitants  possesses 
so  much  that  if  all  jins  and  mankind  were  his  guests,  he  could  satisfy 
them  all  with  wine  and  viands  without  diminishing  his  stores.  The  very  low- 
est of  the  inhabitants  of  paradise,  in  grandeur  and  dignity,  is  so  exalted  that 
when  he  enters  paradise  three  gardens  will  meet  his  view,  and  on  his  entering 
the  lowest  he  will  behold  so  many  women  and  servants  and  fruits  and  rivers ^ 
all  radiant  with  beauty  and  splendor,  that  his  eyes  will  glisten,  and  his  heart 
rejoice,  and  he  will  render  thanksgiving  and  praise  to  God.  It  will  then  be 
said  to  him,  Look  above  ;  and  when  he  sees  the  second  garden  and  beholds 
there  a  number  of  enjoyments  which  were  not  in  the  first  garden,  he  will  say, 
0  Lord,  bestow  this  also  on  me.  A  voice  will  answer.  Perhaps  if  this  is  given, 
you  will  want  another.  No,  he  will  reply,  that  is  enough  for  me,  and  I  shall 
not  wish  more.  When  he  enters  that  garden  his  joy  and  gladness  will  be 
doubled,  and  he  will  again  render  thanksgiving  to  God.  A  door  of  the  eternal 
paradise  will  now  be  opened  to  him,  and  on  beholding  its  felicities  he  will  as- 
cribe praise  to  God,  saying,  O  my  Lord,  thou  hast  given  me  salvation  from 
tormenting  flames,  and  bestowed  upon  me  boundless  blessings. 

Abubaseer  wept  for  joy  at  this  account,  and  said.  May  I  be  your  sacrifice 
increase  my  ardent  desire  still  more.  The  imam  replied.  There  is  a  river  in 
paradise  on  whose  banks  maidens  grow,  and  whenever  a  believer  passes  and 
is  charmed  with  one  of  them,  and  takes  her  away,  the  Most  High  causes 
another  to  grow  in  her  place.  May  I  be  your  sacrifice !  said  the  man ;  still 
more  increase  my  longing  desire.  The  imam  continued.  Every  believer  will 
have  seven  thousand  virgins,  four  thousand  women,  and  seven  thousand 
Hoorees.  May  I  be  your  sacrifice  !  exclaimed  Abubaseer  ;  will  every  believer 
have  seven  thousand  virgins  ?  Yes,  rejoined  the  imam ;  and  congugal  inter- 
course will  not  deprive  them  of  virginity. 

May  I  be  your  sacrifice !  added  the  Musulman  ;  of  what  are  the  Hoorees 
formed  ?  Of  the  luminous  earth  of  paradise,  said  the  imam ;  and  their  bright- 
ness shines  through  seventy  garments  with  which  they  are  adorned,  and  the 
marrow  of  their  ancles  is  visible  beneath  their  seventy  dresses.  Their  liver 
is  the  mirror  of  the  believer,  whose  liver  is  the  same  to  them.  May  I  be 
your  sacrifice  !  do  the  Hoorees  talk  ?    Yes,  in  language  of  the  utmost  sweet- 


400  NOTES. 

ness  ;  and  they  sing  with  such  blandishments  and  ravishing  tones  as  creature 
has  not  heard,  saying,  "  We  are  immortal,  and  never  die ;  we  are  soft  and 
gentle,  and  shall  never  be  offended  ;  we  are  abiding,  and  from  paradise  shall 
never  go  ;  we  are  the  amiable,  and  will  never  be  angry  :  happy  he  created  for 
us,  happy  he  for  whom  we  were  formed  ;  we  are  those  who  if  the  locks  of  one 
of  us  were  hung  in  mid  heaven,  their  lustre  would  confound  the  eyes  of  be- 
holders, or  if  one  of  us  were  held  between  heaven  and  earth,  all  would  be 
satisfied  to  lose  the  sun  and  moon." 

The  imam  Saduk  being  asked  how  those  received  to  paradise  could  be 
happy  when  a  near  relative  or  dear  friend  might  be  missing,  and  whom  they 
would  conclude  to  be  in  hell,  he  replied.  Some  of  the  wise  say  God  will  cause 
believers  to  forget  such  persons ;  others  think  they  will  be  in  expectation  of 
their  coming. 

There  are  four  rivers  in  paradise,  one  of  wine,  one  of  water,  another  of 
milk,  and  the  fourth  of  honey.  When  believers  enter  paradise  they  will  as- 
sume the  stature  of  Adam,  sixty  cubits  high ;  according  to  another  account, 
seventy  cubits  high,  with  shoulders  ten  cubits  broad ;  and  they  will  be 
clothed  with  seventy  different  colored  garments  ;  they  will  possess  the  manly 
perfection  of  hazret  Eesa  at  the  age  of  thirty-three  years,  with  the  tongue  of 
Mohammed  in  the  Arabic  language,  and  the  beautiful  form  of  Yoosuf.  Light 
will  radiate  from  their  countenances,  and  their  hearts  will  be  like  that  of 
Tyoob,  free  from  hatred  and  envy.  According  to  one  account  there  are  four 
paradises.     (Hak-ul-Yakeen,  pp.  202-200.) 

Note  29,  p.  33. 

Kaf :  "  A  fabulous  mountain,  anciently  imagined  by  the  Asiatics  to  surround 
the  world  and  bind  the  horizon  on  all  sides.  On  Kaf  the  eastern  poets  and 
romances  have  fixed  the  residence  of  the  dives  or  genii,  (supposing  them  to 
have  been  confined  by  Tahmuras,  and  other  ancient  heroes  of  Persia;)  here 
too,  they  say,  lies  fairy-land ;  and  here  they  place  the  city  of  Aherman  (the 
principle  of  evil).     (Richardson's  Dictionary,  Article  Kaf.) 

Note  30,  p.  36. 

Shaytan's  children :  Mohammed  said  that  when  God  sent  Adam  down  to 
earth,  his  wife  was  sent  with  him.  Shaytan  and  the  serpent  then  came  down 
and  had  no  partners.  Shaytan  then  committed  fornication  with  himself  so 
that  his  posterity  sprung  from  himself;  and  the  serpent  did  likewise,  (Hak- 
ul-Yakcen,  p.  47.) 

Other  accounts  say  that  one  of  Satan's  thighs  is  masculine,  the  other  fena- 
inine,  and  on  their  striking  together  demons  are  rapidly  produced. 

Note  31,  p.  36. 

Book  of  Danyal,  or  Daniel.  "  The  orientals  attribute  to  Daniel  the  invention 
of  geomancy  and  a  book  Ossoul  al  Taber :  the  Priiicijoles  of  interpreting 
dreams.  In  the  king's  library.  No  410,  is  a  book,  entitled  Adhmat  al  man- 
fpul  an  Daniel  al  Nabi,  which  contains  predictions  received  by  tradition  from 


NOTES. 


401 


the  prophet  Daniel :  it  is  a  work  full  of  falsities,  which  the  Musulmans  have 
fabricated  on  the  basis  of  the  true  prophecies  of  Daniel."  (D'  Herbelot,  Biblio- 
theque  Orientale,  vol  II.,  p.  260.     Article  Daniel.) 

In  the  Hyat-ul-Kuloob,  (vol  I.,  p.  294,)  there  is  a  fabulous  account  of  Dan- 
iel, but  nothing  satisfactory  about  his  book.  One  of  the  stories  told  of  him 
resembles  that  of  Susannah,  in  the  Apocrypha. 

Note  32,  p.  39. 

Kalemah :  Its  simple  meaning  is,  a  word,  etc.  It  denotes,  also,  the  Moham- 
medan creed  —  La  ilaha  illelhah  :  Mohammed  rasool  Ullah  —  There  is  no  God 
hut  God;  Mohammed  is  the  apostle  of  God.  The  first  half  of  this  formula  con- 
tains twelve  letters,  without  twice  counting  two  that  are  doubled,  which  is 
the  precise  number  of  letters  contained  in  the  ancient  Persian  creed,  Neest 
bajuz  Yezdan  :   There  is  none  hut  God. 

^    _j_         3       -^       4     =  12  letters. 
Persian —   V^  '  -^  r^ ,    V^*    '*'*''^^'*'^V^  There  is  none  but  God. 

4.     4-      3    +    3  4-  2  =■  ^2  do. 
Arabic—         WJ   I      \U       61)      ^    There  is  no  God  but  God. 

The  sentiment  in  both  formulas  is  essentially  the  same.  This  coincidence 
in  sentiment  and  quantity  was  pointed  out  to  me  by  a  moolla,  who  said  that 
the  ancient  Persians  repeated  their  creed  as  Musulmans  now  do  their  own.  I 
do  not  recollect  if  he  affirmed  that  Mohammed  borrowed  the  form  of  his  sub- 
lime doctrine  on  the  Deity  from  the  Persians,  but  such  a  conclusion  naturally 
arises  in  the  mind.  Of  course,  the  moolla  to  whom  I  refer  was  not  a  bigoted 
IVIusulman. 

Alah.  This  word,  though  sometimes  used  to  express  omnipotence,  gener- 
ally means  an  idol-jod,  and  in  the  Mohammedan  creed  should,  I  think,  be 
thus  taken,  and  the  word  commenced  with  a  small  letter.  The  sentiments 
of  the  creed  would  then  be  — There  is  no  god,  or  an  idol  is  not  God  ;  there 
is  none  but  God. 

The  above  term,  Kalemah  —  The  word,  is  the  title  by  which  the  Musulmans 
sometimes  designate  Christ.     See  p.  212. 

Note  33,  p.  39. 

Surmah  :  A  collyrium  with  which  orientals  tinge  the  border  of  their  eyelids 
and  their  eyelashes.  Some  maintain  that  this  application  is  beneficial  to  the 
eye,  particularly  when  inflamed.  Surmah,  however,  is  used  by  way  of  orna- 
ment, although  it  generally  strikes  a  European  as  a  disfigurement. 

Note  34,  p.  40. 

As-salam  alayka— Peace  he  upon  thee !    This,  or  generally  the  plural  form, 
as-salam  alaykum — peace  he  upon  you  !  is  the  common  salutation  in  Moham- 
medan countries.      The  response  is — alaykum  as-salam — upoii  you  be  peace! 
This  form  of  salutation  is  similar  to  that  of  the  Hebrews. 
27 


402  NOTES. 


Note  35,  p.  41. 

Satah  is  said  to  have  been  summoned  from  Damascus,  by  Zobaydah,  the 
empress  of  Haroon-ur-Rasheed,  to  determine  astrologically  a  fortunate  hour 
for  founding  the  city  Tebreez.  This,  according  to  D'Herbelot,  was  in  the 
year  17'3  of  the  Hijret,  A.  D.  791.  Zobaydali,  they  say,  being  attacked  by  inter- 
mittent fever,  which  could  not  be  cured  at  Baghdad,  was  advised  to  travel  for 
her  health,  and  on  reaching  the  site  or  neighborhood  of  Tebreez,  she  quite 
recovered  from  her  illness,  and  was  so  much  delighted  with  the  place  and  cli- 
mate that  she  here  founded  a  city,  which,  in  memory  of  her  recovery,  she 
named  Trni-nEEZ—fever-disjjellhir/.  The  city  still  maintains  its  reputation  for 
salubrity,  although  it  has  been  visited  by  plague  and  cholera,  and  several  times 
been  ruined  by  earthquakes,  of  which  slight  shocks  occur  almost  annually,  and 
are  matters  of  prediction  with  the  astrological  almanac-makers  of  the  place. 
The  strongest  shock,  which,  however,  did  little  or  no  damage,  that  has  been 
experienced  at  Tebreez  for  a  number  of  years,  was  on  the  2d  of  July,  1840. 
The  centre  of  this  earthquake  appears  to  have  been  at  or  near  Mount  Ararat, 
in  Georgia.  In  the  vicinity  of  that  mountain  are  immense  quantities  of 
pumice  stones  and  vitrified  rocks. 

Note  36,  p.  42. 

Letier  in  his  turban.  It  is  a  common  practice  in  Persia  now,  to  carry  letters 
and  papers  in  the  cap  or  turban. 

Note  37,  p.  43. 

Shaykh — A  venerable  old  man ;  a  chief .  This  title  is  common  among  the 
Arabs,  and  occasionally  in  use  in  Persia.  Those  who  now  enjoy  the  title, 
need  not  necessarily  be  old  men.  It  has  a  religious,  as  well  as  civil  application  ; 
for  example,  shaykh-ul-islam — chief  of  the  faith,  which  is  the  title  of  the  prin- 
cipal moolla  of  Ooroomiah. 

Note  38,  p.  44. 

Vizeer  is  the  title  of  the  king's  chief  minister  in  Mohammedan  States. 
His  situation  in  these  despotic  governments,  is  one  of  great  arbitrary  power, 
and  great  hazard,  from  the  caprices  of  his  absolute  master.  He  is  not,  how- 
ever, at  the  present  day,  disposed  of  so  summarily,  either  in  Persia  or  Turkey, 
as  often  happened  in  former  times. 

Note  39,  p.  44. 

Emeer  formerly  signified  an  emjjeror,  or  king,  and  was  the  title  of  the'great 
conqueror,  Taymoor,  or  Tamerlane,  who  is  celebrated  in  the  East  as  the  Emeer 
Tayinoor.  The  title  of  the  khaleefahs  was  emeer-ul-mumeneen  —  command- 
er of  the  faithful.  Emeer  now  signifies  in  general,  a  governor  of  high  rank. 
Meer  seems  originally  to  have  had  the  same  signification  as  Emeer,  to  which 
it  is  nearly  allied,  but  in  Persia  it  is  now  an  inferior  title,  signifying  captain 
or  master. 


NOTES. 


Note  40,  p.  44. 


403 


Ilya  or  Ilyas.  It  is  related  that  hazret  Yoosha-bin-Noon,  after  the  time  of 
hazret  Moosa,  led  the  Benee  Isr-ieel  into  the  country  of  Sham,  which  he  divided 
among  them.  One  tribe  was  sent  to  the  region  of  Balbek.  To  this  tribe  belonged 
Ilyas,  whom  the  Most  High  raised  up  to  be  their  prophet.  At  that  time  there 
was  a  king  who  had  seduced  the  people  to  the  worship  of  an  idol  which  they 
called  Bal.*  Ilyas  threatened,  but  the  people  gave  the  lie  to  his  warnings. 
That  king  had  an  adulterous  wife,  whom,  whenever  he  was  absent,  he  left  re- 
gent. That  cursed  woman  had  a  believing  and  learned  secretary,  who  had 
saved  three  hundred  believers  from  being  slain  by  her.  On  the  face  of  the 
earth  there  was  not  a  more  adulterous  woman  than  that  queen.  Seven  kings 
of  the  Benee  Israeel  had  married  her,  and  she  had  had  ninety  children.  One 
of  the  king's  neighbors  had  a  garden  beside  the  palace.  He  was  a  just  man, 
and  esteemed  by  the  king.  The  king  having  gone  on  a  journey,  the  wicked 
queen  killed  the  good  man,  and  seized  his  garden,  for  which  cause  the  Most 
High  was  offended  with  them.  When  the  king  returned,  his  wife  told  him 
what  she  had  done,  for  which  he  reproved  her.  The  Most  High  then  rais- 
ed up  Ilyas  to  summon  the  people  to  the  worship  of  the  true  God.  But  they 
charged  him  with  falsehood,  drove  him  from  them,  and  threatened  him  with 
death.  Ilyas  bore  their  violence,  and  repeated  his  summons,  but  the  more  he 
expostulated  the  worse  they  grew. 

The  Most  High  then  swore  by  His  own  holy  nature,  that  if  they  did  not  re- 
pent He  would  destroy  the  king  and  his  wife.  Ilyas  communicated  to  them 
this  divine  message,  which  increased  their  indignation  against  him,  and  they 
plotted  to  put  him  to  death,  and  falsify  his  predictions.  He  fled  to  one  of 
the  most  inaccessible  mountains,  where  he  remained  seven  years,  living  upon 
herbage  and  wild  fruits|>the  Lord  concealing  his  retreat  from  his  enemies. 
The  most  beloved  of  the  king's  sons  then  fell  sick,  and  his  life  was  despaired 
of.  Application  was  made  to  their  idol  in  behalf  of  the  son,  but  altogether  in 
vain.  They  then  sent  a  party  to  the  bottom  of  the  mountain  where  they  sus- 
pected Ilyas  to  be,  to  cry  aloud  and  beseech  him  to  come  down  and  pray  for 
the  king's  son.  Ilyas  then  descended  from  the  mountain,  and  said,  The  Most 
High  has  sent  me  to  you,  to  the  king,  and  to  the  other  inhabitants  of  the  city  : 
hear  then  the  message  from  your  Lord.  The  Most  High  commands  that  you 
return  to  your  king  and  say,  I  am  the  Lord  besides  whom  there  is  no  Lord. 
I  am  the  God  of  the  Benee  Israeel,  whom  I  created  and  Avhom  I  preserve.  I 
cause  to  die,  and  make  alive,  and  in  my  hand  is  gain  and  loss  ;  and  do  you  seek 
the  recovery  of  your  son  from  another  than  me  ?  The  party  returned,  and  told 
the  king  what  they  had  seen  and  heard,  at  which  he  was  enraged,  and  ordered 
them  to  seize  the  man  who  had  sent  such  a  message,  bind  him,  and  bring  him 
to  the  royal  presence,  for  he  was  an  enemy.  They  replied,  When  we  saw,  we 
were  afraid  of  him,  and  we  cannot  apprehend  him. 

The  king  then  summoned  fifty  of  the  bravest  men  in  his  army,  and  com- 
manded them  to  go  and  profess  faith  in  Ilyas,  till  they  got  an  oportunity  to 
seize  him  and  bring  him  to  the  king.      This   company  went  to  the  mountain, 

•BaaL 


404  N0TE3. 

which  they  ascended,  and  called  on  Ilyas  to  appear,  as  they  believed  in  him. 
The  prophet  was  now  in  a  desert,  and  hearing  their  cry,  prayed  that  if  they 
were  sincere,  the  Lord  would  give  him  permission  to  go  Avith  them,  and  if  they 
were  treacherous,  to  preserve  him  from  their  ill  designs.  But  before  his 
prayer  was  ended,  fire  descended  upon  the  fifty  men,  and  consumed  them  all. 
When  news  of  this  event  reached  the  king,  he  was  enraged  more  than  ever 
against  Ilyus,  and  called  the  believing  secretary  of  his  wife,  and  sent  him 
with  a  party,  saying,  The  time  has  now  come  for  us  to  believe  in  Ilyas  and 
repent.  Go  and  bring  Ilyas  here,  that  he  may  direct  us  what  to  do,  and  what 
to  avoid,  and  thus  cause  our  Lord  to  be  pleased.  The  king,  moreover,  com- 
manded his  people  to  abandon  idolatry. 

The  secretary  with  his  party  then  ascended  the  mountain  where  Ilyas 
dwelt,  and  called  to  him,  and  he  recognized  the  voice  of  the  believer.  The 
Most  High  commanded  him  to  go  to  his  worthy  brother  and  salute  him.  The 
secretary  told  Ilyas  the  orders  of  the  king,  and  said  he  feared  the  king  would 
kill  him  if  he  returned  without  the  prophet.  The  Most  High  then  communi- 
cated to  Ilyas  the  fact  that  all  the  king's  pretences  were  a  treacherous  strata- 
gem to  get  the  prophet  into  his  power  to  put  him  to  death.  Tell  the  believer 
that  I  will  cause  the  king's  son  to  die,  and  being  occupied  by  the  funeral,  he 
will  not  harm  the  secretary.  When  the  party  returned  they  found  the  king's 
son  dying.  Ilyas  remained  safe  in  his  place.  After  a  period  had  elapsed,  and 
the  king's  grief  for  his  son  had  abated,  he  asked  the  secretary  about  his  expe- 
dition, and  he  stated  that  he  did  not  find  Ilyas. 

The  prophet  then  descended  from  the  mountain,  and  went  to  the  mother  of 
Yoonas-bin-Matty,  with  whom  he  remained  secreted  a  year.  Yoonas  was 
born  before  this  period.  Ilyas  returned  again  to  his  place  in  the  mountain. 
Not  long  after  his  departure  the  mother  of  Yoonas  weaned  him,  and  he  soon 
died.  She  was  greatly  afflicted  at  this  calamity,  and  went  to  the  mountain  in 
search  of  Ilyas,  whom  at  length  she  found  and  told  him  what  had  befallen 
her  son,  and  said,  I  have  received  a  divine  commandment  to  bring  you  to  re- 
store him  to  life.  Ilyas  inquired  how  many  days  her  son  had  been  dead,  and 
was  answered,  seven  days.  Seven  days  more  elapsed  before  Ilyas  arrived 
at  the  house  of  Yoonas,  where  he  prayed  till  the  Most  High  by  his  own  per- 
fect power  restored  him  to  life  ;  and  when  he  was  forty  years  old  he  was 
raised  up  a  prophet  among  his  people. 

Ilyas  returned,  and  seven  years  more  elapsed,  when  the  Most  High  said  to 
him.  Ask  me  what  thou  wilt,  that  I  may  confer  it  on  thee.  Ilyas  replied,  I 
wisk  thee  to  cause  me  to  die  and  unite  me  to  my  father,  for  I  am  weary  of 
the  Benee  Israeel,  whom  on  thy  account  I  hold  as  enimies.  The  Most  High 
addressed  him,  saying,  O  Ilyas,  this  is  not  the  time  for  me  to  take  you  away 
from  the  earth,  whose  inhabitants  are  noAV  entrusted  to  you  as  a  prophet. 
In  every  period  there  must  be  a  khaleefah  on  the  earth,  clothed  with  au- 
thority from  me.  Therefore  make  another  repuest,  that  I  may  grant  it. 
Ilyas  replied.  Then  take  vengeance  on  those  who  are  my  enemies  for  thy 
sake  ;  for  seven  years  send  them  no  rain  except  at  my  intercession. 

Famine  and  death  then  ensued  among  the  Benee  Israeel,  and  they  knew 
these  calamities  were  brought  on  them  by  the  curse  of  Ilyas.  At  length 
they  went  and  besought  him,  saying,  We  are  thy  servants ;  what  you  please, 
command  us.    Ilyis  came  down  from  the  mountain  with  his  disciple  Yes5, 


NOTES.  405 

and  went  to  the  king,  who  said,  You  have  destroyed  the  Benee  Israeel  by 
famine.  Ilyas  replied,  Whoever  has  seduced  them  from  the  right  way  has 
slain  them.  The  king  said.  Pray  that  God  may  send  rain.  When  night  came 
on,  Ilyas  prayed  and  told  Yesa  to  look  toward  heaven.  Yesa  told  his  master 
that  he  saw  a  cloud  rising.  Ilyas  replied,  Rejoice,  rain  is  coming :  tell  the 
people  to  secure  themselves  and  their  property  from  a  deluge.  A  great  rain 
then  fell,  and  vegetation  sprung  up,  and  famine  ceased. 

Ilyas  remained  among  them  and  they  were  prosperous  till  they  returned  to 
their  evil  ways  and  denied  the  truth  of  the  prophet  and  rejected  his  au- 
thority. God  then  sent  an  enemy  against  them,  who  overcame  them  and 
slew  their  king  and  his  wife  in  the  garden  of  the  good  man  whom  the  woman 
had  put  to  death. 

Ilyas  constituted  Yesa  his  successor,  and  God  took  Ilyas  and  clothed  him  in 
a  garment  of  light,  and  translated  him  to  heaven.  In  mid  air  he  threw  down 
his  mantle  to  Yesa,  whom  the  Most  High  constituted  the  prophet  of  the  Be- 
nee Israeel. 

An  account  follows  stating  that  a  man  appeared  to  the  imam  Mohammed 
Baker,  and  his  son  the  imam  Jafer-e-Saduk,  and  after  some  conversation  show- 
ed a  sword,  with  which  he  said  he  should  aid  the  imam  Mahdy.  The  stranger 
then  declared  himself  to  be  Ilyas.  The  compiler  remarks  that  from  this  and 
other  traditions  it  is  evident  that  Ilyas,  like  Khizr,  is  alive  on  earth,  and  to 
continue  till  the  time  of  the  lord  of  command,  Miihdy. 

The  story  of  Ilyas  is  next  related,  to  which  the  compiler  sensibly  adds,  The 
supposition  is  not  remote  that  Ilya  and  Ilyas  were  one  and  the  same  person, 
as  their  histories  and  names  resemble  each  other. 

Shaykh  Tabersee  states  that  the  wise  men  differ  about  Ilyas,  some  declar- 
ing him  to  be  identical  with  Idrees,  and  others  one  of  the  prophets  of  the 
Benee  Israeel,  of  the  posterity  of  Haroon  the  son  of  Imran,  and  cousin  of 
Yesa.  Others  say  he  was  of  another  family.  It  is  said  he  was  raised  to  the 
prophetship  after  Hizkeel  [Ezekiel.]  After  he  ascended  to  heaven  Yesa 
became  prophet.  Some  say  that  Ilyas  in  deserts  directs  the  lost,  and  aids  the 
weak  ;  and  that  Khizr  does  the  same  in  isles  of  the  ocean  ;  and  that  they  meet 
daily  at  Mount  Arafat.  Some  say  that  Ilyas  is  identical  with  Zoolkifl,  (who  is 
said  to  have  succeeded  Solomon  as  prophet),  and  others  that  Khizr  and  Ilytis 
are  the  same.     (Hyat-ul-Koolub,  vol.  I.,  pp.  203-206^.) 

These  stories  have  some  points  of  resemblance  with  the  history  of  Elijah, 
who,  there  is  little  doubt,  is  the  personage  the  Musulmiins  recognize  under 
the  names  of  Ilyas  and  Ilya.  It  is  such  a  confused  account  as  we  might 
suppose  an  imaginative  author  to  make,  after  having  heard  some  imperfect 
story  about  the  facts  of  the  case.  It  may  here  be  remarked  that  the  Moham- 
medan legends  respecting  the  prophets  in  general  bear  the  stamp  of  extrav- 
agant fiction,  founded  on  fact.  Their  manner  of  confounding  times  and  per- 
sons is  well  illustrated  by  the  closing  paragragh  of  the  above  quotation.  A 
considerable  part  of  their  prophetic  romances  was  probably  borrowed  from  the 
Jewish  traditions.  The  lives  of  the  prophets  were  doubtless  filled  with  many 
events  of  which  we  have  no  record  in  the  Bible;  but  how  difiicult  it  is  to  cull 
from  the  fields  of  romance,  facts,  even  where  some  may  exist. 


406  NOTES. 


Note  41,  p.  45. 

Sayyid — Lord  or  prince.  This  title  is  given  to  Mohammed,  as  prince  of  the 
prophets,  and  here  to  Aly  as  prince  of  their  successors  or  lieutenants,  and  to 
the  offspring  of  Mohammed  by  Sly  and  Fatimuh  for  their  supposed  superiority 
over  the  rest  of  mankind.     (See  Note  19.) 

Note  42,  p.  46. 

Vady  :  A  plain,  or  valley  between  mountains,  through  which  a  winter  torrent 
may  sometimes  flow,  as  few  of  the  vadies  of  the  Arabs  are  cheered  by  a  pe- 
rennial stream.  These  vadies,  or  portions  of  them,  are  often  called  Sahrah, 
which  means  not  only  a  desert  in  our  sense  of  the  term,  but  simply  an  un- 
cultivated tract  or  region.  This  name  is  written  wudy  by  most  authors  on 
Arabia  and  Syria,  but  it  is  not  so  pronounced  in  Persia.  The  opportunities 
I  have  had  of  judging  on  this  point,  at  Tebreez,  Sheeraz,  and  other  places, 
confirm  me  in  the  belief  that  to  write  W  for  vav  in  all  cases,  would  be  little 
more  correct  than  to  discard  the  letter  Y  from  the  English  alphabet.  The  w 
and  V  sounds  are  certainly  given  to  the  vav  by  good  speakers  in  Persia,  from 
whom  the  distinction  in  the  application  of  these  sounds  must  be  learned, 
just  as  a  foreigner  would  learn  to  distinguish  bet^veen  our  v  and  ic.  The 
sound  given  to  vav  in  many  cases,  however,  is  medial  to  v  and  w.  [See  Proof- 
reader's Preface.'] 

Note  43,  p.  48. 

Deyat — Blood-ransom  :  This  was  fixed,  say^the  traditions,  by  the  Arab  chief 
Abdulmutalib,  at  one  hundred  camels.  Cases  of  homicide  are  frequently 
settled  in  Persia  by  a  blood-ransom ;  the  sum  is  generally  graduated  by  the 
means  of  the  slayer,  who  is  sometimes  stripped  of  all  he  possesses  to  make 
satisfaction  for  his  crime.  The  relative  of  the  murdered  person,  who  is  the 
avenger  of  blood,  sometimes,  dagger  in  hand,  leads  the  murderer  three  times 
round  the  grave  of  his  victim,  and  then  despatches  him  on  the  grave,  or,  with 
singular  generosity,  sets  the  murderer  free  at  the  moment  he  had  expected 
the  fatal  stroke. 

Note  44,  p.  49. 

The  dates  of  Abdullah's  death  are  various — a  circumstance  attending  most 
of  the  chronological  statements  of  the  orientals,  who  appear  to  attach  com- 
paratively little  importance  to  this  branch  of  science.  Give  them  a  fact,  and 
they  will  easily  give  it  form  and  date  to  suit  their  purpose. 

Note  45,  p.  55. 

Inshallah — Please  God  !  This  is  uttered  at  every  turn,  implying  promise  or 
hope,  even  when  there  is  no  intention  of  fulfilling  the  one,  and  no  ground  of 
expectation  in  the  other.  It  is  regarded  as  a  pious  expression,  and  the  man 
■who  should  never  say  inshallah !  would  be  considered  as  having  no  faith  in 
an  overruling  Providence. 


NOTES.  407 


Note  46,  p.  55. 


Room.  The  Mohammedan  title  of  the  Greek  or  Lower  Roman  Empire. 
Roomee  means  Roman  or  Grecian,  with  which  branch  of  the  great  Roman 
empire  the  Musulmans  came  much  in  contact,  and  from  which  in  their  wars 
and  plundering  expeditions  they  carried  off  many  slaves.  The  patronymic, 
adjective  in  Persian  is  formed  from  the  substantive  proper  by  a  suffix  ya,  {<S) 
which  I  write  in  all  such  cases  ee,  and  form  the  plural  by  the  addition  of  an  s. 
Persian  plurals  end  in  an  or  hd,  but  for  the  sake  of  uniformity  all  are  subject- 
ed to  the  rule  which  Europeans  recognize  in  forming  the  plural  of  the  name 
given  them  by  Mohammedans  and  many  other  Asiatics,  namely,  Frangee — 
Frank,  or  European — plural,  Frangees.  The  wealth  and  splendor  of  Moham- 
med's ancestors,  (witness  Hashim's  display  at  Medeenah,)  I  leave  for  others 
to  believe  or  disprove. 

Note  47,  p.  58. 

Mohammed's  dream  of  a  tree  resembles  Nebuchadnezzar's,  which  may 
have  been  its  original. 

Note  48,  p.  61. 

Kafilah,  or  Karavan — A  travelling  company,  including  the  animals.  As 
the  roads  in  eastern  countries  are  often  unsafe  and  lead  through  the  dreary 
wastes,  merchants  and  travellers  associate  together  for  mutual  defence  and 
comfort.  These  companies  have  a  chief  who  is  a  sort  of  director-general, 
sometimes  chosen  by  the  people  of  the  kafilah,  as  appears  from  the  story  of 
Mohammed's  departurefor  Syria,  (p.  75.)  At  other  times  a  person  of  acknowl- 
edged rank  and  influence  may  assume  the  command,  without  any  formal 
appeal  to  the  party.  KCifilah  is  the  name  given  to  such  a  company  in  the 
Hyat-ul-Kuloob,  Avith  very  few  exceptions,  yet  the  name  Mravan  is  most 
common  now  in  Persia.  A  kjifilah  may  vary  from  ten  to  ten  thousand  per- 
sons more  or  less,  with  a  corresponding  number  of  animals — camels,  horses, 
mules  and  donkeys,— some  carrying  loads  of  merchandise,  others  travelling 
equipage,  and  the  rest  their  masters. 

Note  49,  p.  63. 

Lat  and  Uzzy :  D'Herbelot  says,  "  L?it  is  the  name  of  an  idol  of  the  ancient 
pagan  Arabians,  which  name  the  Mohametans  have  corrupted  into  that  of 
Allah,  which  signifies  the  only  true  God  who  should  be  worshipped."  (BibHo- 
thique  Orientale,  p.  524.     Article  Lat.) 

"  Allat  was  the  idol  of  the  tribe  of  Tha-kif,  who  dwelt  at  Tayef,  and  had  a 
temple  consecrated  to  her  in  a  place  called  Nakhlah.  This  word  seems  most 
probably  to  be  derived  from  the  same  root  with  Allah,  to  which  it  may  be  a 
feminine,  and  will  then  signify  the  goddess."  (Sale's  Preliminary  Discourse, 
pp.  39,  40.) 

*'  Lat  or  Allat :  Name  of  an  idol  worshipped  by  the  pagan  Arabians,  as  the 
eldest  daughter  of  Allah,  Omnipotence.  "     (Richardson's  Dictionary.) 


408  NOTES. 

"  Al  Uzza,  as  some  affirm,  was  the  idol  of  the  tribes  of  Koreish  and  Ken- 
auah,  and  part  of  the  tribes  of  Salim.  The  name  of  this  deity  is  derived  from 
the  root  nzza,  and  signifies  the  most  mighty."     (Sale.) 

Lat  and  Uzzy  appear  to  have  been  the  principal  idols  of  the  Koraysh  in  the 
time  of  Mohammed,  as  they  are  most  frequently  invoked. 

Note  50,  p.  72. 

Homaee  :  "  A  bird  peculiar  to  the  East :  it  is  supposed  to  fly  constantly  in  the 
air,  and  never  to  touch  the  ground  :  it  is  looked  upon  as  a  bird  of  happy  omen ; 
and  that  every  head  it  overshadows  will  in  time  wear  a  crown.  It  commonly 
denotes  a  bird  of  paradise,  a  phoenix,  a  large  royal  eagle  and  a  pelican." 
(Richardson's  Dictionary,  Article  Huma.) 

Note  51,  p.  73. 

Irem — or  Iram,  "  celebrated  but  fabulous  gardens,  said  to  have  been  anciently 
made  in  Arabia  Felix  by  a  king  named  Shedad  ben  Ad,  or  Iram  ben  Omad. 
Frequent  mention  is  made  of  these  gardens  by  the  eastern  poets,  who  describe 
them  as  a  perfect  model  of  that  voluptuous  paradise  which  the  Mohammedans 
are  promised  by  their  prophet."     (Richardson's  Dictionary,  Article  Iram.) 

Note  52,  p.  75. 

Tucking  the  skirts  of  the  robe  in  the  girdle  is  a  daily  practice  now  in  the  East, 
when  a  man  earnestly  addresses  himself  to  any  work.  In  this  connection  an 
umbrella  is  mentioned— an  article  seldom  seen  among  the  Ai-abs  and  Persians, 
who  generally  despise  it  as  an  appendage  of  effeminacy. 

Note  35,  p.  76. 
Water-bottles  in  the  East  are  made  of  leather  or  of  skins. 

Note  54,  p.  80. 

The  cost  of  a  wedding  among  all  classes  in  the  East  bears  a  large  proportion 
to  the  property  of  the  bridegroom,  especially  if  he  possesses  but  little,  which 
little  all  is  sometimes  expended  in  the  protracted  feasting,  the  music  and  other 
accompaniments  of  the  occasion. 

Note  65,  p.  83. 

E;_haleel— ^  sincere  and  intimate  friend.  Khaleel— Ullah— the  friend  of  God. 
The  title  is  commonly  applied  to  Abraham  by  the  Musulmuns. 


Note  56,  p.  85. 

These  traditions  in  several  places  teach  that  the  property  of  those  not  Mus- 
ulmans  is  lawful  plunder,  a  sentiment  common  among  the  Persians,  although 


NOTES. 


409 


they  have  certain  precepts  to  the  effect  that  the  property  of  infidels  is  not 
awful  in  all  cases.  Law  and  custom  however  protect  Europeans  and  their 
property,  and  that  of  native  Christians,  also,  to  a  greater  or  less  extent,  and 
open  robbery  is  seldom  committed  without  a  plausible  pretext. 

Note  57,  p.  85. 

"  The  prophet  said,  'Verily  clean  earth  is  Wadu  [vizoo,  a  purifier,]  for  a  Mu- 
slemdn,  if  he  does  not  meet  ^^dth  water  for  ten  years  ;  but  when  he  finds  water 
and  throws  it  over  him,  it  is  better  for  purification.' 

"  His  majesty,  in  order  to  explain  Tayammum,  [purification  by  dust,]  struck 
his  hands  flat  upon  the  groimd ,  and  blew  the  dust  off  them,  and  then  touched 
his  face  with  them."     (Mishcat-ul-Masabih,  vol.  I.,  p.  117.) 

Note  58,  p.  86.  * 

The  names  of  Mohammed  are  significant.  Mohammed,  Ahmed,  Mahmood 
and  Hamid  are  all  derived  from  the  same  root,  haind,  signifying  praise.  Ab- 
dullah signifies  servant  of  God.  Ya-sin,  or  Y.  S.,  and  Noon,  or  N.,  are  mys- 
tical titles.  The  following  titles  are  Fatah  i^/ie  Conqueror;  Khatim  ifAe  Sea/, 
that  is.  Seal  of  the  Prophets;  Kafy,  the  Sufficient;  Mikfay,  the  Preferred;  Ha- 
shir,  the  Gatherer  {of  the  dead  to  judgment ;)  '^luMm.uM^the  Ajjjjroved  ;Tiihlk\i, 
the  Delightful.  Fdrkaleet  is  a  corruption  of  the  Greek  Parakletos  or  the  Com- 
forter. (John.  14:  16,  26.)  The  others  are  Shahid,  ^Ae  Martyr ;  Shaheed,  the 
Witness;  Mubsher,  the  Judicious;  Basheer,  the  Messenger  of  Good  News,  (or  a 
prophet  with  promises  ;)  Nazeer,  a  Messenger  of  Bad  Neios,  (or  a  prophet  with 
threatenings  ;)  Dauy,  the  Persuasive  Orator;  Siraj-mineer,  the  Beaming  Sun; 
Rahmet-ul-aulameen,  the  Mercy  of  the  Universe;  Rasool-Ullah,  the  Prophet  of 
God;  Khatim-un-Nebyeen,  ^Ae  Seal  of  the  Prophets;  l^ehj,  the  Prophet ;  Um- 
my,  the  Untaught;  l^oox,  the  Light ;  Namet,  the  Favor;  'Rv.bi,  the  Benevolent ; 
Raheem  the  Merciful;  Meuzer,  the  Admonisher ;  Muzikker,  a  Praiser  (of 
God)  :  Shems,  Sun;  Nejm,  a  Star;  Ha-Mim  or  H.  M.  (a  mystical  title  said 
to  have  been  the  name  used  to  denote  Mohammed  in  a  book  the  Most  High 
communicated  to  the  prophet  Hood.)  The  last  two  names  mentioned  in  this 
connection  are  Samt"i,  Heaven,  and  Teen,  the  Fig,  from  its  good  qualities.  I 
have  received  this  last  interpretation  on  high  authority,  but  marvel  at  the 
title. 

The  ignorance  of  the  Mohammedans  respecting  our  Scriptures  is  illus- 
trated by  the  disagreement  whether  the  title  Farkaleet  or  Parakletos  belongs 
to  the  Old  Testament  or  the  New. 

^  Note  59,  p.  86. 

Nasara  and  Nasaranee  are  derived  from  Nazarene,  the  opprobrious  title  which 
the  Jews  gave  the  Christians.  It  appears  from  these  traditions  that  most  or 
all  Christians  were  thus  designated  by  the  early  Mohammedans,  but  the  Per- 
sians now  apply  the  term  to  the  Nestorians,  not  usually  calling  Armenians  or 
other  Christians  by  that  title. 


410  NOTES. 


Note  60,  p.  93. 

Zulaykha :  "When  Yoosuf  was  carried  into  Egypt  a  man  of  that  country,  nam- 
ed Azeez,  bought  him,  and  told  his  wife  Zuhiykha  to  treat  him  well,  for  he 
would  increase  their  fortune,  or  perhaps  they  might  adopt  him,  as  they  had  no 
child.  When  he  arrived  at  maturity  she  fell  in  love  with  him  and  endeavored 
to  entice  him  to  sin,  hut  he  fled  from  her  presence,  and  as  she  pursued,  they 
were  met  in  the  door  by  Azeez  himself,  to  whom  the  treacherous  wife  accused 
Yoosuf.  But  he  returned  the  accusation  and  said  there  was  an  infant  in  a 
cradle  in  that  room,  who  would  testify  to  his  innocence.  Azeez  demanded  of  the 
child  what  had  occurred,  and  was  answered  that  if  Yoosuf's  garment  was  torn  in 
front  he  was  guilty,  but  if  behind,  his  accuser  was  the  criminal.  The  latter 
being  found  true,  Azeez  rebuked  his  wife  for  her  wickedness.  The  story  getting 
abroad  she  Avas  severely  condemned  by  other  ladies,  the  principal  of  whom  she 
invited  to  an  entertainment,  and,  giving  a  knife  and  an  orange  to  each,  intro- 
duced Yoosuf  to  their  presence.  They  were  so  smitten  by  his  beauty,  that, 
forgetting  their  orange  they  cut  their  hands,  on  which  Zulaykha  told  them  to 
excuse  her,  and  declared  her  intention  of  sending  him  to  prison. 

All  of  those  women  sent  that  very  day  to  solicit  Yoosuf,  but  he  prayed 
God  to  preserve  him  lest  he  should  be  drawn  astray.  "When  Zulaykha  found 
she  could  not  beguile  Yoosuf,  she  contrived  to  get  her  husband  to  cast  him 
into  prison,  where  he  interpreted  the  dreams  of  the  king's  baker  and  butler, 
and  told  the  latter  when  he  should  be  restored  to  the  king's  favor  to  mention 
him,  but  Shaytan  caused  the  butler  to  forget  him  for  seven  years.  Yoosuf 
then  interpreted  the  dreams  of  the  king,  at  length  became  king  himself,  and 
finally,  after  her  repentance,  married  Zulaykha,  her  husband  having  died 
during  the  period  of  the  famine  in  Egypt.     (Hak-ul-Yakeen,  pp.  116-123.) 

Note  61,  p.  94. 

Twelve  dirhems,  equal  to  fifteen  shahees  :  The  shuhee  is  a  copper  coin  the 
value  of  which  probably  differs  considerably  now  from  its  value  when  these 
traditions  were  compiled.  At  present,  twenty  shahees  make  one  sahibkoion, 
a  silver  coin ;  ten  of  which  make  a  toman,  a  gold  coin,  which  is  now  reckoned 
at  about  ten  shillings  sterling,  although  less  than  that  sum.  According  to 
Hanway,  in  the  reign  of  Shah  Husayn  and  of  Nadir  Shah,  in  the  first  half 
of  the  eighteenth  century,  the  toman  was  equal  to  two  pounds  ten  shillings 
sterling.  Since  the  death  of  Feth  Aly  Shah,  in  1834,  it  has  been  depreciated 
one  fourth  by  weight,  now  weighing  about  fifty-two  grains.  The  miskal  is 
seventy  grains  nearly.  On  page  162,  it  is  said  that  twenty-four  thousand 
deenars  are  about  three  thousand  six  hundred  tomans.  Page  3o6,  thirty 
dirhems  are  said  to  be  equal  to  three  deenars,  which  are  described  to  be 
equal  to  three  miskfils  of  gold.  Page  248,  it  is  said  that  forty  aukeeahs  are 
equal  to  one  hundred  sixty  miskal  s,  and  on  page  3.51  that  twelve  and  a  half 
aukeeahs  are  equal  to  one  thousand  five  hundred  deenars.  The  ashrafee 
was  a  gold  coin,  that  of  Hindoostan,  according  to  Richardson's  Dictionary, 
Talued  at  two  pounds  sterling.  Perhaps  the  ashrafee  and  toman  of  these 
traditions  were  identical,  or  of  nearly  equal  value. 


NOTES.  411 


Note  62,  p.  96. 

Takeeah — Relir/ous  dissimulution  through  force.  These  traditions  declare 
such  dissimulation  not  only  lawful,  but  meritorious.  The  sheeahs  constantly 
practise  it  whenever  they  are  in  danger  from  the  sunnees  or  otliers.  In 
making  the  pilgrimage  to  Mekkah,  passing,  as  they  must  do,  through  the 
country  of  the  sunnees,  they  make  the  Mohammedan  ablutions  and  prayers 
according  to  the  sunnee  form,  and  declare  themselves  of  that  sect.  This 
may  not  occur  in  every  instance,  but  it  is  general,  and  always  done  when 
a  sheeiih  falls  into  sunnee  company  and  fancies  himself  in  danger,  as  the 
animosity  between  the  sects  is  often  carried  to  deeds  of  violence  and  blood, 
particularly  by  the  more  intolerant  sunnees. 

Note  63,  p.  97. 

This  number  of  human  veins  is  according  to  their  notions  of  anatomy — a 
science  of  which  they  are  very  ignorant,  as  dissection  is  never  practised  by 
them. 

Note  64,  p.  98. 

The  Arabians  divide  their  lunar  month  into  thirds,  which  are  often  referred 
to  in  specifications  of  time. 

Note  65,  p.  98. 

The  appointed  prayers  are  now  very  often  performed  in  the  house  or  field, 
or  wherever  a  Musulman  finds  a  suitable  place  when  the  hour  and  opportu- 
nity for  his  devotions  arrive.  Few  comparatively  visit  the  mesjid  every  day, 
except  at  the  great  festivals.  But  it  seems  that  Mohammed  and  his  im- 
mediate disciples  were  more  scrupulous  in  worshipping  in  the  inesjid, 
although  he  declared  the  whole  face  of  the  earth  was  to  him  and  his  sect  a 
place  for  prayer. 

Note  66,  p.  98. 

It  is  customary  in  Persia  and  some  other  countries  of  the  East,  during  the 
warm  season,  to  sleep  on  the  roofs  of  the  houses,  or  otherwise  in  the  open 
air.  Vermin  and  confined  air  are  thus  avoided,  and  such  is  the  dryness  Snd 
salubrity  of  the  atmosphere,  that  this  practice  contributes  to  health  and  en- 
joyment. The  substitute  of  open  airy  rooms  is  in  some  respects  preferable, 
as  the  wind  may  occasionally  bring  clouds  of  dust,  or  at  the  beginning  and 
close  of  the  dry  season  there  may  sometimes  be  a  slight  shower  of  rain. 
But  a  person  on  the  roof  is  less  liable  to  be  teased  by  musquitocs,  as  the 
night  breeze  bears  them  away  from  such  positions. 

Note  67,  p.  98. 

It  is  related  that  Nooh  lived  two  thousand  and  five  hundred  years ;  eight 
hundred  and  fifty  years  before  he  was  raised  to  the  prophetship,  after  which 
lie  preached  to  his  people  nine  hundred  and  fifty  years.     He  was  two  hundred 


412  NOTES. 

years  building  the  ark,  and  lived  five  hundred  years  after  the  flood.  When 
at  last  the  angel  of  death  came  to  him,  Nooh  was  sitting  in  the  sun,  and 
asked  to  retire  to  the  shade  before  the  angel  performed  his  office,  and  on 
gaining  the  shade  he  declared  his  whole  life  seemed  transient  as  that  re- 
moval, 

Nooh  was  sleeping  one  day  on  board  the  ark  when  the  wind  blew  his 
garments  aside,  at  which  exposure  Ham  and  Yafis  laughed,  but  Sam  checked 
them  and  covered  his  father.  Nooh  on  awaking  saw  them  laughing  and 
asked  the  cause ;  Sam  related  what  had  passed.  Nooh  raised  his  hand 
toward  heaven  and  said,  O  Lord,  change  the  seed  in  the  loins  of  Ham,  that  all 
his  offspring  may  be  black ;  and  change  the  seed  in  the  loins  of  Yafis.  This 
imprecation  took  effect,  and  Nooh  declared  to  Ham  and  Yafis  that  their 
offspring  would  be  servants  of  the  descendants  of  Sam  till  the  judgment  day. 
Therefore  all  the  blacks  are  children  of  Ham  and  Yajooj  and  Majooj,  and 
the  Turks  and  Chinese  are  the  offspring  of  Yafis.  (Hyat-ul-Kuloob,  vol.  I,, 
pp.  68,  59.) 

Note  68,  p.  99. 

Judy :  "  This  mountain  is  one  of  those  which  divide  Armenia,  on  the  south, 
from  Mesopotamia,  and  that  part  of  Assyria  which  is  inhabited  by  the  Curds, 
from  whom  the  mountains  took  the  name  of  Cardu,  or  Gardu ;  by  the  Greeks 
turned  into  Gordyai,  and  other  names.  Mount-al-Judi  (which  seems  to  be  a 
corruption,  though  it  be  constantly  so  written  by  the  Arabs,  for  Jordioi 
Givrdi)  is  also  called  Thamanmi,  probably  from  a  town  at  the  foot  of  it, 
so  named  from  the  number  of  persons  saved  in  the  ark,  the  word  Thamanun 
signifying  eighty,  and  overlooks  the  country  of  Digar  Rabiah,  near  the  cities 
Mauzel,  Forda,  and  Jazirat  Ebu  Omar  ;  which  last  place  one  affirms  to  be  but 
four  miles  from  the  place  of  the  ark,  and  says  that  a  Mohammedan  temple 
was  built  there  with  the  remains  of  that  vessel,  by  the  Khalif  Omar  Abu  Ebd- 
alaziz,  whom  he  by  mistake  calls  Omar  Ebu  al  Khattiib. 

"  The  tradition  which  affirms  the  ark  to  have  rested  on  these  mountains 
must  have  been  very  ancient,  since  it  is  the  tradition  of  the  Chaldeans  them- 
selves. *  «  *  The  relics  of  the  ark  were  also  to  be  seen  here  in  the  time 
of  Epiphanius,  if  we  may  believe  him;  and  we  are  told  the  emperor  Herac- 
lius  went  from  the  town  of  Thamamin  up  to  the  mountain  al  Judi,  and  saw 
the  place  of  the  ark.  There  was  also  formerly  a  famous  monastery,  called 
the  monastery  ofthearh,  upon  some  of  these  mountains  where  the  Nestorians 
used  to  celebrate  a  feast  day  on  the  spot  where  they  supposed  the  ark  rest- 
ed ;  but  in  the  year  of  Christ  776,  that  monastery  was  destroyed  by  light- 
ning, with  the  church  and  a  numerous  congregation  in  it.  Since  which  time 
it  seems  the  credit  of  this  tradition  hath  decliued,  and  given  place  to  an- 
other, which  obtains  at  present,  and  according  to  which  the  ark  rested  on 
Mount  Masis  in  Armenia,  called  by  the  Turks,  Aghir  dagh,  or  the  heavy  or 
great  mountain,  and  situate  about  twelve  leagues  south-east  of  Erivan." 
(Sale's  Koran,  vol.  IL,  p.  15,  Note.) 

It  hardly  need  be  added  that  Ararat  is  generally  supposed  by  Europeans  to 
be  the  mountain  on  which  the  ark  rested,  which  the  legends  of  the  Armen- 
ians positively  affirm.  The  Bible,  however,  does  not  designate  any  particular 
summit. 


NOTES.  413 


Note  69,  p.  99. 

Israfeel :  This  angel  is  said  to  stand  nearest  of  created  beings  to  the  Most 
High,  and  the  Mohammedans  suppose  he  will  blow  the  last  trumpet  at  which 
the  living  will  die  and  the  dead  be  restored  to  life,  when  a  second  blast  will  re- 
vive those  the  first  peal  had  caused  to  die. 

Note  70,  p.  100. 

"  The  Prophet  said  Mlstoah  [a  certain  toothbrush]  is  the  cleaner  of  the  mouth, 
and  that  which  pleases  the  Almighty.  When  the  prophet  arose  from  sleep, 
either  in  the  night  or  day  time,  he  would  clean  his  teeth  before  going  through 
the  Wadu."— [I^Fa^^w,  or  vizoo,  that  is,  the  ablutions.]  (Mishcat-ul-Masabih, 
vol  I.,  p.  89.) 

Note  71,  p.  103. 

A  roasted  goat :  This  attempt  to  poison  Mohammed  seems  distinct  from  that 
made  at  Khyber,  respecting  which  there  are  various  accounts. 

Note  72,  p.  104. 

Fishing  on  the  Sabbath.  In  the  days  of  David  some  Israelites  dwelt  at  Ailah, 
or  Elath,  on  the  Red  Sea,  where,  on  the  night  of  the  Sabbath,  the  fish  used 
to  come  in  great  numbers  to  that  shore,  and  stay  there  all  the  Sabbath,  to  tempt 
them  ;  but  the  night  following  they  returned  to  the  sea  again.  At  length  some 
of  the  inhabitants  neglecting  God's  command,  caught  fish  on  the  Sabbath, 
and  dressed  and  ate  them,  and  afterwards  cut  canals  from  the  sea,  for  the  fish 
to  enter,  with  sluices,  which  they  shut  on  the  Sabbath  to  prevent  their  return  to 
the  sea.  The  other  part  of  the  inhabitants,  who  strictly  observed  the  Sabbath, 
used  both  persuasion  and  force  to  stop  this  impiety,  but  to  no  purpose,  the 
otfenders  growing  more  and  more  obstinate  ;  whereupon  David  cursed  the  Sab- 
bath-breakers, and  God  transformed  them  into  apes.  (Sale,  vol.  I.,  p.  198,  Note.) 

Note  73,  p.  106. 

The  book  of  Ibraheem :  The  Mohammedans  suppose  a  book  of  divine  reve- 
lations to  have  been  communicated  to  him,  and  to  others  whom  they  acknowl- 
edge as  prophets. 

Note  74,  p.  114. 

Serat  is  of  the  number  of  things  in  the  faith  which  it  is  necessary  to  believe. 
Serat  is  a  bridge  over  hell,  and  none  can  enter  paradise  without  crossing  it. 
According  to  both  sheeahs  and  sunnees,  it  is  thinner  than  a  hair,  sharper 
than  a  sword,  and  hotter  than  fire.  True  believers  will  cross  it  with  the  great- 
est ease  and  quick  as  a  fiash  of  lightning  ;  some  will  pass  it  with  difficulty,  and 
yet  be  saved,  and  others  fall  from  it  into  hell.  That  passage  to  the  future 
world  is  a  symbol  of  the  true  Serat,  or  bridge  of  this  world,  which  consists  in 


414  NOTES. 

the  true  faith  and  obedience  to  the  commander  of  the  faithful,  and  to  the  im- 
macuUite  imams  of  his  posterity.  "Whoever  knows  and  obeys  them,  God  will 
cause  to  pass  Serat  safely  in  the  day  of  judgment. 

A  portion  of  this  bridge,  in  length  three  thousand  years'  journey,  is  exces- 
Bively  difficult.  In  passing  it  they  go  a  thousand  years  downwards ;  then  a 
thousand  years  over  thorns,  briers,  serpents  and  scorpions,  and  last,  a  thou- 
sand years  upward,  Mohammed  said  that  he  should  be  the  first  to  accomplish 
that  task,  the  second  would  be  Aly-bin-Abutulib.  None  will  pass  without 
great  difficulty  except  Mohammed  and  Aly-bin-Abutalib  and  the  family  of  the 
prophet,  who  will  traverse  Serat  together,  like  the  leaping  lightning.  Then 
another  party  will  cross  like  the  wind,  another  company  with  the  speed  of  a 
horse,  another  Avith  the  expedition  of  footmen  ;  another  party  will  crawl  on 
their  hands  and  feet,  and  others  creep  along  like  infants.  God  will  make 
Serat  broad  for  believers  and  narrow  for  sinners. 

It  is  related  that  the  envoy  of  Herkul,  emperor  of  Room,  said  to  the  prophet, 
You  summon  people  to  a  paradise  whose  extent  embraces  heaven  and  earth ; 
where,  then,  is  hell  ?  Mohammed  replied.  Praise  to  God !  when  day  comes 
where  is  night  ?  In  explanation  of  this  tradition  it  is  said  as  day  and  night  are 
opposites,  so  paradise  is  at  the  zenith  and  hell  at  the  nadir.  It  is  said,  sup- 
posing paradise  to  be  above  the  heavens,  and  hell  below  the  seventh  earth, 
then  how  can  Serat  be  extended  over  hell,  for  people  to  pass  to  paradise  ?  We 
reply  that  speculation  on  this  subject  is  not  necessary,  nor  to  be  regarded. 
Implicit  faith  in  what  the  prophets  have  revealed  must  be  had,  and  specula- 
tions in  explication  of  what  they  have  declared,  which  are  the  occasion  of 
Satanic  doubts,  must  not  be  made.  One  who  withdraws  himself  from  the  cor- 
rupt reasonings  of  philosophers,  and  believes  fully  in  the  declarations  of  the 
Koran  and  the  traditions,  may  find  every  thing  consistent  and  congruous. 
For  whenever  the  stars  shall  fall,  and  the  heavens  pass  away,  and  the  empyrean 
descend,  paradise  also  will  come  down,  hiving  the  empyrean  for  its  canopy, 
which  perhaps  is  the  state  referred  to,  while  hell  shall  be  raised  to  view,  as  is 
declared  in  the  Koran.  The  seas  of  all  the  earths  will  then  become  fire  and 
be  joined  to  hell,  over  which  Serat  will  be  extended  to  afford  apassage  to  para- 
dise.    (Hak-ul-Yakeen,  pp.  198-202.) 

This  bridge,  like  other  things  in  the  Mohammedan  system,  is  spiritualized 
by  some  philosophical  teachers,  who  represent  that  their  prophet  having  to  do 
with  people  who  understood  little  but  appeals  to  the  senses,  taught  them  spi- 
ritual things  'by  such  awful  figures,  the  narrow  way  of  piety  in  this  world 
being  the  essential  matter  symbolized. 

Note  75,  p.  121. 

Table-cloths  in  Persia  are  spread  on  the  carpet  before  the  guests,  and  the 
dishes  placed  on  the  cloths. 

Note  76,  p.  122. 

Moosa's  rod  and  hand:  "When  the  Lord  spoke  to  Moosa  from  the  flaming 
tree,  He  bade  him  cast  down  his  stall",  which  became  a  serpent,  and  he  fled  from 
it;  but  at  the  command  of  God,  turned  and  seized  it,  and  it  became  a  staff 
again.    The  Most  High  then  commanded  him  to  put  his  hand  into  his  bosom. 


NOTES. 


415 


and  declared  that  when  he  should  take  it  out  it  would  be  white  and  shining 
without  the  agency  of  disease,  for  he  was  of  a  black  complexion.  Moosa  obey- 
ed, and  on  taking  his  hand  from  his  bosom  the  world  was  illumined  with  its 
radiance.     (Hyat-ul-Kuloob,  vol.  I.,  p.  145^.     See  Exodus  4:  2-7.) 

Note  77,  p.  124. 

The  number  200  occurs  very  frequently  in  this  discussion.  It  may  be  con- 
sidered a  round  number,  but  explanation  or  criticism  would  be  misplaced 
here. 

Note  78,  p.  128. 

Nooh's  son :  It  is  disputed  whether  this  was  really  a  son  of  Nooh,  or  a  son  of 
^  his  wife  by  a  former  husband,  or  in  fine  how  it  was.     The  son,  however,  was 
destroyed  by  the  flood.     (Hyat-ul-Kuloob,  vol.  I.,  pp.  63,  64.) 

Note  79,  p.  129. 

Wind  of  Hood:  Hood  was  the  son  of  Abdullah,  the  son  of  Reeah,  the  son 
of  Jaloos,  the  son  of  Aud,  the  son  of  Aus,  the  son  of  Aram,  the  son  of  Sam, 
the  son  of  Nooh.  Some  say  Hood  is  identical  with  Auber.*  The  tribe  and 
people  of  Hood  were  Aud,  whose  cities  were  in  the  Arabian  desert,  and  for  meu- 
zils  or  days'  journey  in  extent.  They  possessed  many  fields  and  date-trees. 
Having  became  idolaters,  Hood  was  raised  up  a  prophet  among  them,  but  they 
rejected  his  admonitions  and  were  consequently  punished  by  a  drought  of 
seven  years.  They  entreated  Hood  to  pray  for  rain,  but  as  they  would  not  aban- 
don idolatry  the  Most  High  sent  against  them  an  excessively  cold  wind,  which 
blew  seven  nights  and  eight  days.  This  wind  came  from  below  the  seventh 
earth,  and  never  came  forth  except  in  the  case  of  Aud.  A  current  of  this  wind 
the  size  of  a  finger-ring  destroyed  the  people  of  Aud  and  all  who  were  with 
them.    (Hyat-ul-Kuloob,  vol.  I.,  pp.  67,  68.) 

Note  80,  p.  129. 

Salah  was  sent  a  prophet  to  his  own  people,  the  tribe  of  Samood,  and  sum- 
moned them  to  the  worship  of  the  true  God.  He  was  the  son  of  Abayd,  the 
son  of  Asef,  the  son  Mashekh,  the  son  of  Abayd,  the  son  of  Hazer,  the  son 
of  Samood,  the  son  of  Auser,  the  son  of  Aram,  the  son  of  Sam,  the  son 
of  Nooh.  His  people  rejected  him  and  said.  We  will  not  believe  till 
you  produce  from  this  rock  a  female  camel.  They  worshipped  that  rock 
and  offered  sacrifices  to  it  annually.  Now  then,  said  they,  if  you  are 
such  a  prophet  and  apostle  as  you  claim  to  be,  call  on  your  God  that 
he  may  bring  forth  for  us  from  this  hard  rock  a  camel  in  the  tenth  month  of 
gestation.  The  Most  High  then  caused  a  camel  to  come  forth  from  the  rock 
in  the  state  they  had  demanded.  He  then  announced  to  Salah,  Tell  them  to 
leave  all  the  water  of  their  vady  for  this  camel  each  alternate  day,  when  she 

*  Eber  or  Ileber. 


416  NOTES. 

will  drink  it  all.  Then  let  them  milk  the  camel,  and  she  will  produce  milk 
sufficient  for  the  whole  tribe.  This  state  of  things  continued  till  the  people 
became  rebellious,  and  agreed  to  destroy  the  camel,  declaring  they  were  not 
satisfied  to  surrender  the  water  to  it  every  other  day.  They  then  proclaimed 
that  whoever  would  kill  the  camel  for  them  should  be  rewarded  according 
to  his  wishes. 

An  illegitimate  man  of  singular  appearance  agreed  for  a  stipulated  reward 
to  slay  the  camel,  which  he  did,  waylaying  her  as  she  came  from  the  water. 
Her  young  one  ran  off  to  the  mountains  and  three  times  cried  to  heaven.  All 
the  people  of  Salah  were  parties  to  the  slaughter  of  the  camel,  and  came  and 
each  took  a  portion  of  the  flesh.  Salah  approached  and  rebuked  them  for  their 
deed.  The  Most  High  then  commanded  Salah  to  admonish  them  that  He  was 
about  to  send  on  them  a  plague,  but  would  accept  the  repentance  of  the  con- 
trite. Three  days'  respite  was  allowed  them,  but  they  became  more  impious 
than  before,  and  challenged  Salah  to  inflict  his  predicted  punishment.  The 
next  day  their  faces  were  yellow,  the  second  day  red,  and  the  third  day  black  : 
still  they  repented  not.  The  following  midnight,  Jibraeel  descended  among 
them,  and  uttered  such  a  sound  that  their  ears  were  split,  their  hearts  rent,  and 
livers  torn  in  pieces.  During  those  three  days  they  had  robed  themselves  for 
their  own  funeral,  knowing  they  should  be  destroyed.  They  all  died,  great 
and  small,  in  the  twinkling  of  an  eye.     (Hyat-ul-Kuloob,  vol.  I.,  pp.  73,  74.) 

Note  81,  p.  133. 

The  camel  is  in  general  extremely  docile,  but  in  the  winter  and  spring  the 
males. sometimes  become  savage  and  unmanageable,  foaming  at  the  mouth  and 
bellowing  frightfully.  In  such  a  state  the  Persians  call  them  mest,  drunk  ; 
and  sometimes  a  number  of  these  mad  camels  are  taken  to  a  convenient  place, 
let  loose  and  incited  to  worry  each  other,  which  they  do  with  brutal  ferocity. 
This  barbarous  amusement  is  occasionally  witnessed  by  princes,  governors,  and 
multitudes  of  people.  The  camel,  with  all  its  apparent  stupidity,  has  intelli- 
gence enough  to  be  revengeful.  I  have  been  credibly  informed  that  a  man  was 
killed  by  a  camel  in  revenge  for  ill  treatment,  several  years  since,  at  Tebreez. 
Another  that  was  ill  used,  fled  for  refuge  to  the  governor's  gate,  which  it  refused 
to  leave,  and  where  people  fed  it  in  admiration  of  its  sagacity.  I  have  these 
anecdotes  on  high  authority,  and  the  latter  one  may  be  accounted  for  on  the 
supposition  that  the  camel  had  received  some  kindness  at  the  governor's  gate. 

Note  82,  p.  133. 

It  is  useless  to  ask  what  and  where  this  mighty  river  was.  Between  Mek- 
kah  and  Hunayn  there  is  almost  no  water. 

Note  83,  p.  135. 

Sulayman's  throne :  *  It  is  related  that  the  demons  made  a  carpet  for 
Sulayman  a  fursakh  [four  miles]  square,  and  woven  of  gold  and  silk.    In  the 

*  Solomon,  son  of  David. 


NOTES.  417 

centre  of  this  carpet  they  placed  for  the  king  a  golden  throne,  on  which  he  was 
accustomed  to  sit.  Around  the  throne  were  three  thousand  gold  and  silver 
seats,  on  the  former  of  which  were  seated  prophets,  and  on  the  latter  wise 
men.  Around  all  these,  other  people  sat,  and  around  these,  again,  stood  deevs, 
and  demons  and  jins.  Birds  shadowed  the  company  with  their  wings.  Zeph- 
yrs took  up  the  carpet,  and  between  morning  and  evening  bore  it  a  month's 
journey,  and  from  evening  to  morning  another  month's  journey.  The  imam 
Mohammed  Baker  declares  that  the  Most  High  made  Sulayman  monarch  of 
the  world,  and  that  he  reigned  seven  hundred  years  and  seven  months,  sove- 
reign of  the  whole  ;  jins  and  men  and  deevs  and  quadrupeds  and  wild  birds  and 
beasts  of  prey,  all  being  subject  to  his  authority,  and  that  God  taught  him 
every  thing  and  every  tongue.     (Hyat-ul-Kuloob,  vol.  I.,  p.  231.) 

Note  84,  p.  135. 

A  bow's  length.  The  true  distance  indicated  by  the  words  so  translated  is 
matter  of  uncertainty  and  dispute.  Some  say  a  bow's  length,  others  the  dis- 
tance of  two  bowshots:  so  variously  may  the  words  "kab  va  kosayn"  be 
interpreted.  Let  those  interested  decide.  Sale  says  "  it  is  a  dispute  among 
Mohammedan  divines,  whether  their  prophet's  night-journey  was  really 
performed  by  him  corporally,  or  whether  it  was  only  a  dream  or  vision." 
(Vol.  II.,  p.  71.    Note.)     The  sheeah  traditions  declare  it  was  made  bodily. 

Note  85,  p.  147. 

♦'  Auyeshah  said,  his  majesty  was  lying  upon  his  side,  at  home,  with  his 
clothes  put  away  from  his  thighs,  and  Abu-Bacr  asked  leave  to  come  in,  which 
his  majesty  granted  and  did  not  cover  his  thighs.  Then  Abu-Bacr  spoke. 
After  that,  Omar  asked  leave  to  come  in,  and  his  majesty  granted  it,  and  he 
did  not  cover  his  thighs  ;  and  Omar  spoke.  After  that,  Othman  asked  leave 
to  come  in,  which  was  granted;  and  the  prophet  sat  up  and  covered  his 
thighs.  And  when  Othman  went  out,  I  said,  '  Abu-Bacr  came  in,  but  you 
did  not  move  for  him,  nor  mind  him  ;  then  Omar  came,  and  you  moved  not 
for  him,  nor  minded  him ;  after  that  came  Othman,  and  you  sat  up  and  cov- 
ered your  thighs,'  Then  his  majesty  said,  '  Should  I  not  be  modest  before 
him  in  whose  presence  the  angels  are  ashamed  ? '  "  (And  in  one  tradition 
it  is  thus  that  his  majesty  said,  "  Verily,  Othman  is  a  modest  man ;  and  were 
I  to  permit  him  to  come  in,  and  in  that  condition,  he  would  not  be  able  to  ad- 
vance.")    (Mishcat-ul-Masabih,  vol.  II.,  p.  763.) 

Note  86.  p.  150. 

"Wallah — By  God  !  and  wallahee,  the  intensive  form,  is  often  used  and  signi- 
fies hy  God  icho  is,  or  the  only  God.  This  oath  is  exceedingly  common  in  Persia, 
used  on  all  occasions  of  affirmation,  and  often  as  an  expletive  at  the  beginning 
of  a  remark  where  we  in  colloquial  phrase  should  say  well.  In  a  majority  of 
instances  it  simply  conveys  the  sense  of  indeed, — so  low  has  excessive  profanity 
reduced  this  solemn  oath.  The  double  oath,  wallah  !  billah  I— by  God  !  by  God  ! 
is  commonly  used  where  one  seriously  affirms  anything  ;  and  the  triple  form 
28 


418  NOTES. 

wallah !  billah !  tellah  !  or  the  same  appeal  to  God  three  times  repeated,  is 
employed  to  denote  certain  fact,  or  full  determination.  Profane  invocations 
of  the  divine  Being  among^all  classes  in  these  countries  are  shockingly  prev- 
alent. 

Note  87,  p.  152. 

Member — Thetmrneofa  Mohmnmed  an  pulpit.  This  is  a  small,  elevated  de«k 
on  the  side  or  in  a  corner  of  the  mesjid,  from  which  the  moolla  addresses  the 
people.  In  performing  prayers  the  moola,  or  leader  in  the  service,  occupies 
a  niche  called  Mehab,  on  the  side  towards  Mekkah,  with  the  people  in  ranks 
behind  him  :  hence  the  phrase  to  perform  pra.yers  behind  any  one  is  to  take 
that  individual  for  a  religious  leader.  The  discourses  of  the  moollas  relate 
both  to  Mohammedan  faith  and  morals,  and  are  sometimes  eloquent  and 
impressive. 

Note  88,  p.  154. 

Muhajerees  and  Ansarees.  MuMjer  signifies  a  refugee,  exile  or  fugitive  ; 
and  Ans'lr  an  auxiliary,  an  asistant  or  helper.  The  Muhajerees  of  these 
traditions,  are  that  class  of  Mohammed's  followers  who  fled  from  Mekkah  to 
Medeenah ;  and  the  Ansarees  are  the  Medeenah  auxiliaries  or  allies  who 
leagued  with  Mohammed  for  his  defence.  Numbers  of  this  class,  when  the 
league  was  first  formed,  had  not  become  Musulmans. 

Note  89,  p.  156. 

The  story  of  Mohammed's  cleaving  the  moon  is  a  common  appeal  in  proof 
of  his  having  wrought  miracles. 

Note  90,  p.  170.  " 

This  camel,  it  appears,  was  taken  to  paradise.  The  imam  Saduk  declared 
that  the  Most  High  had  formed  no  creature  for  which  a  dwelling  in  paradise 
or  a  dwelling  in  hell  was  not  appointed.     (Hak-ul-Yakeen,  p.  209^.) 

Note  91,  p.  178. 

Jan — "  Jc'in  bini  Jdn,  the  name  of  an  imaginary  being,  who  makes  a  great 
figure  in  eastern  fabulous  tradition.  He  is  supposed  to  have  been  the  mon- 
arch of  that  race  of  creatures  called  by  the  Arabians  Junn  or  Jinn  (by  the 
Persians  Jannedn  or  Jinnedn)  and  also  of  the  peris  or  fairies,  both  of  whom 
inhabited  the  earth  before  Adam's  creation,  but  were  banished  to  a  corner 
of  the  world  called  Jinnistdn,  for  disobedience  to  the  Supreme  Being." 
(Richardson's  Dictionary.) 

The  Persians  suppose  jins  to  be  numerous  and  unrestricted  to  Jinuistan. 

Note  92,  p.  180. 

Zoolkarnayn :  It  is  related  that  his  real  name  was  Ayash,  and  that  he  was 
the  first  king  after  Nooh.  His  empire  extended  from  the  east  to  the  west. 
It  is  a  disputed  point  whether  he  was  Iskander  Eoomee  [iUexander  the  Great] 


NOTES. 


419 


or  another  person  :  authentic  traditions  affirm  he  was  not  Iskander  Roomee. 
It  is  also  disputed  whether  he  was  a  prophet  or  not.  The  truth  is,  he  was  not 
a  prophet,  but  a  worthy  servant  of  the  Most  High  by  whom  he  was  aided. 
Different  reasons  are  given  for  his  title  of  Zoolkarnayn,  or  lord  of  tico  horns. 
First,  that  he  was  twice  killed  by  two  blows,  one  on  each  side  of  his  head,  the 
Most  High  in  both  instances  restoring  him  to  life.  Second,  that  he  lived  two 
ages,  and  in  his  period  human  life  was  abridged  two  ages.  Third,  that  he  had 
on  his  head  two  horns,  or  two  eminences  resembling  horns.  Fourth,  that  ther* 
were  two  horns  on  his  crown.  Fifth,  that  the  parietal  bones  of  his  head 
strong,  which  bones  are  called  horns.  Sixth,  that  he  traversed  and  ruled  the 
two  horns  or  hemispheres  of  the  world.  Other  reasons  are  given,  but  the  last 
mentioned  is  most  current. 

He  travelled  to  the  West  till  he  found,  the  place  where  the  sun  sets  in  a 
muddy  or  warm  spring,  near  which  he  met  a  certain  sect.  He  then  traversed 
the  East  till  he  discovered  the  place  where  the  sun  rises,  and  found  a  people 
scorched  by  its  beams.  He  then  proceeded  to  a  region  of  darkness.  Complaint 
was  made  to  him  by  the  inhabitants  of  that  quarter  of  the  world  that  Yajooj  and 
Majooj  [Gog  and  Magog]  plundered  them  of  their  possessions  and  produce. 
Zoolkarnayn  built  a  wall  and  prevented  the  incursions  of  those  marauders. 
Being  in  favor  with  the  Most  High,  an  angel,  named  Rakaeel,  was  sent  to  con- 
verse with  him.  Zoolkarnayn  asked  him  how  the  service  of  heaven  compared 
with  that  of  earth.  The  angel  replied  that  the  latter  was  nothing,  for  in 
heaven  every  space  was  covered,  and  angels  standing  never  sat  down,  those 
bowed  in  rukoo  forever  remained  so,  and  those  in  prostration  never  arose. 
At  this  Zoolkarnayn  wept  and  desired  to  remain  and  serve  God  on  earth. 

The  angel  then  told  him  that  God  had  a  fountain  on  earth,  called  the  foun- 
tain of  life,  of  v/hich  whoever  drank  would  not  die,  till  he  besought  it  of  the 
Most  High.  The  angel  knew  not  where  the  spring  was,  but  had  heard  in 
heaven  that  God  had  created  a  region  of  darkness  which  jin  or  man  had  never 
explored.  A  dumb  child  at  length  told  the  king  where  that  realm  of  dark- 
ness lay,  and  he  assembled  a  thousand  wise  men  to  accompany  him  in  the 
exploration.  After  travelling  eastward  twelve  years,  they  arrived  on  the 
frontiers  of  darkness,  which,  however,  did  not  resemble  the  darkness  of 
night  or  of  smoke.  Having  encamped  his  army  there,  he  summoned  his  wise 
men  and  told  them  he  wished  to  explore  that  darkness.  They  expostulated, 
but  he  was  resolved  ;  and  being  informed  by  them  that  fillies  were  the  clear- 
est-sighted animals,  he  collected  six  thousand  and  mounted  on  them  as  many 
men,  of  whom  Khizr  commanded  a  division  of  two  thousand,  that  formed  the 
advance  guard,  while  Zoolkarnayn  followed  with  the  other  four  thousand, 
having  ordered  his  army  to  wait  twelve  years  for  his  return.  Zoolkarnayn 
advanced  forty  marches  into  the  region  of  darkness,  Khizr  alone  having  found 
and  tasted  the  fountain  of  life. 

The  king  at  last  came  to  an  immense  palace  where  there  was  light,  but  not 
of  the  sun  or  moon.  There  a  being  in  human  form,  probably  the  angel 
Israfeel,  rebuked  him  for  his  insatiable  ambitions,  gave  him  a  stone  which 
the  being  told  him  would  be  satisfied  when  he  was,  and  ordered  him  to  return. 
Zoolkarnayn,  on  rejoining  his  band,  weighed  the  stone  against  another  of 
equal  size,  and  increased  the  quantity  to  a  thousand  fold,  but  the  mystic  stone 
out-balanced  all.    Khizr  then  took  and  weighed  it  against  one  of  equal  size, 


420  NOTES. 

putting  a  handful  of  earth  on  the  other,  and  both  were  balanced.  The  prophet 
then  told  the  king  that  he  would  be  satisfied  when  the  earth  covered  him. 
On  the  return,  they  passed  a  place  where  a  sound  from  their  animals'  feet 
arose  as  if  they  were  passing  over  pebbles.  What  is  here,  0  King  ?  they  in- 
quired. Take  of  these  things,  said  he,  and  whoever  takes  will  be  sorry,  and 
whoever  does  not  will  be  sorry.  On  emerging  from  the  region  of  darkness, 
those  stones  were  found  to  be  emeralds,  and  those  who  had  taken  some  re- 
gretted they  had  not  gathered  more,  and  those  who  had  taken  none,  were 
grieved  at  their  neglect.  Zoolkarnayn  then  went  to  Domet-ul-Jundal,  where 
was  his  residence,  and  remained  there,  till  in  the  mercy  of  God,  he  departed  this 
life.     (Hyat-ul-Kuloob,  vol.  I.,  pp.  105-107.— See  Sale,  vol.  II.,  pp.  94,  95.) 

Zoolkarnayn  is  supposed  by  some  to  be  Jemshid,  but  probably  his  ro- 
mance arose  from  the  history  of  Alexander. 

Note  93,  p.  180. 

Yajooj  and  Majooj — Gog  and  Magog.  They  resemble  human  beings,  but  are 
not  more  than  five  spans  in  height.  They  wear  neither  clothes  nor  shoes, 
and  have  claws  instead  of  nails  ;  fish  are  rained  down  for  their  food,  and  when 
this  fails  they  break  loose  from  their  quarters  and  destroy  every  thing  that 
comes  in  their  way.  One  of  their  ears  is  hairy,  the  other  woolly,  and  so  large 
that  one  serves  for  a  bed,  and  the  other  for  a  blanket.  Their  united  yell  may 
be  heard  a  hundred  fursakhs.  Every  individual  of  them  has  a  thousand  chil- 
dren before  death,  and  their  number  none  can  estimate  but  God.  Zoolkar- 
nayn built  a  wall  of  iron  and  copper,  closing  a  pass  between  two  mountains 
through  Avhich  alone  they  could  invade  the  world.  One  sign  of  approaching 
judgment  will  be  the  rupture  of  this  wall  and  the  consequent  irruption  of 
Yajooj  and  Majooj,  whose  numbers  nothing  can  withstand.  (Hyat-ul-Ku- 
loob, vol.  I.,  pp.  112,  113.) 

Malcolm  has  an  interesting  Note  on  these  creatures,  (vol.  I.,  p.  80,)  which 
differs  somewhat  from  the  above.  He  adds  •'  the  fable  probably  alludes  to  the 
wall  at  the  Straits  of  the  Caspian,  which  Alexander  built  to  prevent  the  de- 
structive inroads  of  the  Scythians  into  Persia." 

Note  94,  p.  182. 

"  Farwardin — March :  So  named  from  an  angel  whom  they  suppose  to  be 
the  KhavAn,  or  treasurer  of  paradise,  and  to  have  the  particular  care  of  the 
gouls  of  the  blessed.  On  the  first  of  this  month,  called  Noo  Rooz  or  New 
(Year's)  Day,  began  the  principal  festival  among  the  Persians,  which  contin- 
ued for  six  days.  On  the  first,  the  king  gave  his  chief  attention  to  promote 
the  happiness  of  the  body  of  the  people;  on  the  second,  he  entertained  the 
doctors  and  astrologers  ;  on  the  third,  the  priests  and  counsellors  of  state ; 
on  the  fourth,  the  princes  of  the  blood  and  grandees  ;  on  the  fifth,  the  royal  chil- 
dren ;  and  on  the  sixth,  which  was  considered  as  the  king's  particular  day, 
his  subjects  made  him  free  gifts  agreeable  to  their  rank.  On  the  eve  of 
Natcroz,  a  young  man  of  an  elegant  figure,  personating  the  New  Year,  was 
stationed  at  the  door  of  the  royal  bedchamber,  which  he  entered  without  cere- 
mony the  moment  the  sun  appeared  above  the  horizon.    The  king  immediate- 


NOTES. 


421 


ly  addressing  him,  said,  "  What  art  thou  ?  Whence  dost  thou  come  ?  Whither 
dost  thou  go  ?  What  is  thy  name  ?  Wherefore  dost  thou  approach  ?  And 
what  dost  thou  bring?"  To  which  he  answered,  "I  am  the  Fortunate  and 
Blessed  ;  I  am  sent  hither  by  God,  and  bring  with  me  the  New  Year.  "  Then 
sitting  down,  another  appeared  with  a  large  silver  dish,  in  which  were  wheat, 
barley,  pease,  vetches,  sesame,  and  rice  (seven  ears  and  nine  grains  of  each), 
with  a  lump  of  sugar  and  two  new-coined  pieces  of  gold,  which,  as  an  offering, 
were  placed  before  the  king.  Then  entered  the  prime  minister,  the  general 
of  the  forces,  the  lord  high  treasurer,  and  the  superintendent  of  war ;  after 
whom  followed  the  nobles  and  people,  according  to  their  dignity  and  respective 
classes.  A  large  loaf,  made  of  the  above  mentioned  grains,  being  then  pre- 
sented to  the  king,  after  eating  part  of  it,  he  offered  some  to  those  who  were 
around  him,  saying,  "  This  is  the  new  day,  of  the  new  month,  of  the  new  year, 
of  new  time,  when  all  things  consistent  with  time  must  be  renewed.  Then 
investing  his  nobles  with  rich  robes,  he  blessed  and  distributed  amongst 
them  the  presents  which  had  been  brought.  The  origin  of  this  solemnity 
is  carried  up  to  one  of  their  ancient  kings,  called  Jamshed,  who  then  made 
his  first  public  entry  inio  Astakhar  {Per sepoUs),  which  he  had  just  finished; 
and,  amongst  other  regulations,  ordered  that  the  Persian  era  should  commence 
from  that  day."     (Richardson's  Dictionary.     Article  Month.) 

The  Persian  year  commenced  at  the  vernal  equinox,  which  continues  to  be 
celebrated  as  Noo  Rooz — New  Day — that  is,  Neio  Year,  by  the  Persians,  with 
whom  it  is  still  a  great  and  joyous  festival.  It  is  the  most  important  custom 
of  antiquity  that  has  survived  the  civil  and  religious  revolutions  of  this  people, 
and  has  no  little  influence  of  a  national  character.  The  first  day  after  the  sun 
has  crossed  the  vernal  equinox  is  still  a  time  for  the  king,  his  princes  and 
governors,  to  give  audiences,  dresses  of  honor,  and  new-coined  pieces  of 
money.  Servants  look  to  their  masters  for  a  dress  at  this  season.  The  festiv- 
ities continue  a  week  or  ten  days,  business  is  at  a  stand,  and  the  gay  Persians, 
all  in  their  new  attire,  engage  in  a  round  of  visiting  in  which  great  quantities 
of  sweetmeats,  sherbets,  tea  and  tobacco  are  consumed.  But  even  this  favorite 
festival  is  clouded  with  a  melancholy  air,  and  some  of  its  ceremonies  are  omitted 
when  it  falls  in  or  near  the  Ashurah,  or  first  third  of  the  month  Moharrem, 
the  anniversary  of  the  death  of  their  beloved  imam  Husayn. 

Note  95,  p.  182. 

Ruh,  or  Ruh-ul-Kudoos — Spirit — is  here  declared  to  be  superior  to  Jibraeel, 
who,  however,  some  affirm  to  be  identical  with  Spirit.  (So  Sale  explains  in 
his  Note,  vol.  I.,  p.  201.)  But  it  is  evident  some  other  being  is  intended,  re- 
specting whom  both  Mohammed  and  his  followers  had  only  vague  conceptions, 
and  therefore  are  inconsistent  in  their  statements.  Having  heard  from 
Christians  something  respecting  the  Holy  Spirit,  they  gave  a  fanciful  account 
of  Him,  suited  to  the  Mohammedan  system,  which  rejects  the  doctrine  of  the 
Trinity. 

Note  96,  p.  183. 

That  Israfeel  receives  his  communications  from  a  superior  angel  is  contra- 
dicted by  several  traditions,  nor  have  I  found  any  account  of  such  a  being, 
anless  it  be  Ruh-ul-Kudoos,  the  Holy  Spirit. 


422  NOTES. 


Note  97,  p.  189. 

It  is  not  obvious  how  this  stone  was  placed,  if  Mohammed  was  in  the  house 
and  not  in  the  open  court ;  for  in  the  former  case  he  would  have  been  protect- 
ed by  the  roof,  unless  missiles  were  thrown  in  at  a  door  or  window  in  such 
a  way  as  to  fall  in  the  corner  where  he  sat.  He  was  obviously  in  danger 
rom  the  mob,  who,  however,  to  their  credit,  appear  to  have  felt  the  reproof  of 
Khadeejah,  and  to  have  respected  her  rights  as  a  woman. 

Note  98.  p.  190. 

Bayt-ul-Mamoor — The  temple  on  high  perpendicularly  over  the  Kabah. 
(See  pp.  197,  198.) 

Note  99,  p.  192. 

The  steadfastness  of  the  prophet  seems  not  to  have  secured  the  present 
generation,  at  least,  of  his  followers  from  the  charms  of  the  world.  Frangees, 
who  are  sufficiently  conversant  with  this  people  to  understand  their  language, 
remark  what  a  universal  and  common  topic  is  pul  {money)  among  all  classes, 
all  times,  and  in  all  places.  Christian  nations,  it  is  true,  are  eager  enough  in 
discussing  the  same  subject,  and  have  little  right  to  inveigh  against  others  for 
devotion  to  mammon ;  yet,  in  all-engrossing  interest  and  eager  desire,  they 
must  probably  yield  the  palm  to  their  Musulman  neighbors. 

Note  100,  p.  198. 

The  azan — Notice,  or  Mohammedan  call  to  prayers.  The  sheeiihs  sound  the 
azan  at  dawn,  noon  and  twilight.  In  the  two  latter  instances,  double  prayers 
are  offered  :  thus  performing  on  three  occasions  the  five  daily  prayers.  The 
sunnees  sound  the  az;ln  at  dawn,  noon,  about  two  hours  before  sunset, 
shortly  after  sunset,  and  again  about  two  hours  afterwards  ;  making  five  sep- 
arate azans,  as  well  as  five  prayers.  The  person  who  sounds  the  azan  is  called 
muazzin,  the  notifier.  This  office  is  sometimes  performed  by  a  person  whose 
regular  business  it  is  to  sound  the  azan  ;  at  other  times  and  places,  the  boys 
of  some  adjoining  school  pronounce  the  azan,  particularly  at  noon,  and  often 
with  little  reverence.  The  following  is  the  sheeSh  azan  which  is  repeated  at 
every  call  to  prayers  : 

1.  Allah  akbar  !  1.  God  is  great ! 

2.  Ashadu  inna  la  ilaha  illellah.  2.  I  testify  that  there  is  no  God  but 

God. 

3.  Ashadu  inna  Mohammedun  ra-  3.  I  testify  that  Mohammed  is  the 
sool  Ullah  sally-Ullahu  alayha  va  apostle  of  God— the  blessing  of 
aiehe.                                                                God  be  upon  him  and  his  family. 

4.  Ashadu  inna  Aly-yun  Emeer  ul  4.  I  testify  that  Aly  is  the  command- 
mumeneen  valy-yullah.  er  of  the  faithful,  and  the  friend  of 

God. 
6.  Hyya  alissalah.  6.  Hasten  to  prayers. 

6.  Hyya  alelfelah.  6.  Hasten  to  prosperity. 


NOTES.  423 

7.  Hyya  ala  khyr-ul-amel.  7.  Hasten  to  the  best  work. 

8.  Allah  akbar  !  8.  God  is  great ! 

9.  La  ilaha  illellah.  9.  There  is  no  God  but  God. 

Number  1  is  repeated  four  times  consecutively,  in  general  toward  the  four 
points  of  the  compass.  Each  of  the  other  declarations  is  twice  repeated. 
The  expression  Allah  akbar !  signifies  that  God  is  greater  (the  literal  meaning 
of  Akbar,  the  Arabic  superlative)  than  all;  that  is,  He  only  is  supreme.  The 
enunciation  of  the  closing  sentence  in  No.  3  is  not  considered  obligatory, 
but  is  generally  pronounced.  No.  4,  Valy  :  This  title  signifies  both  friend  and 
vicegerent,  and  these  offices  are  attributed  to  Aly  by  his  devout  followers,  who 
invoke  him  on  all  occasions.  Sunnees  of  course  reject  No.  4  entirely  from 
their  azan,  as  they  do  also  No.  7,  maintaining,  as  I  am  informed,  that  fight- 
ing for  the  faith  is  better  than  prayer. 

Note  101,  p.  201. 

The  sheeah  form  of  ablution  before  prayers  differs  from  the  sunnee  mode  in 
this :  the  sheeahs  begin  by  taking  water  in  the  right  hand  and  applying  it  to 
the  tips  of  the  fingers  of  the  left  hand,  which  is  held  in  an  elevated  position 
and  the  washing  carried  down  to  the  elbow  :  the  right  hand  and  arm  are  then 
washed  in  the  same  manner.  The  sunnees  begin  at  the  elbow  and  wash  down 
to  the  fingers.  This  is  considered  by  the  parties  a  great  sectarian  distinction, 
and  is  the  ground  of  much  animosity  betAveen  them.  The  face  is  washed  in 
the  ablutions  for  prayers.  The  sunnees  consider  it  obligatory  to  wash  their 
feet  at  every  ablution  before  prayers.  The  sheeahs  sometimes  perform  this 
part  of  the  ceremony,  or  draw  their  wet  hand  over  the  top  of  their  foot,  which 
is  their  proper  mode. 

Note  102,  p.  201. 

Tekbeers  :  A  tekbeer  consists  in  twice  pronouncing  Allah  akbar — God  is 
great. 

Note  103,  p.  203. 

The  daily  prayers  of  the  sheeahs,  followers  of  the  twelve  imams,  consist  of 
seventeen  rukats. 

First,  the  morning  prayer  contains  two  rukats.  The  person  performing 
prayer  stands  with  reverential  demeanor,  and  recites  the  first  and  one  hundred 
twelfth  surahs  of  the  Koran :  namely,  1st.  •'  In  the  name  of  the  most  merci- 
ful God  ! — Praise  be  to  God,  the  Lord  of  all  creatures  ;  the  most  merciful,  the 
king  of  the  day  of  judgment.  Thee  do  we  worship,  and  of  thee  do  we  beg  assis- 
tance. Direct  us  in  the  right  way,  in  the  way  of  those  to  whom  thou  hast 
been  gracious  ;  not  of  those  against  whom  thou  art  incensed,  nor  of  those 
who  go  astray." 

"  In  the  name  of  the  most  merciful  God.  Say,  God  is  one  God,  the  eter- 
nal God :  he  begetteth  not,  neither  is  he  begotten,  and  there  is  not  any 
one  like  unto  him."  [Surah  112.  ]  The  rukoo  is  then  made,  that  is,  the 
person  performing  prayer  bows  his  body  and  rests  his  hands  on  his  knees,  in 
which  posture  he  pronounces  the  following  ascription :  Glory  to  the  almighty 


424r  iToTifis!^ 

Lord  and  praise  to  Him !  He  then  rises  to  an  erect  attitude,  and  says,  Allah 
akbar  !  He  then  performes  the  sejdah,  that  is,  bows  down  on  his  hands  and 
knees,  and  touches  his  forehead  to  the  ground,  and  pronounces  this  ascrip- 
tion :  Glory  to  the  exalted  Lord  and  praise  to  Him  !  He  then  raises  his 
head  and  assumes  a  sitting  posture,  with  the  instep  of  his  right  foot  placed 
in  the  hollow  of  his  left  foot,  in  which  position  he  again  repeats,  Allah  akbar  ! 
and  then  a  second  time  bows  his  forehead  to  the  ground,  and  again  repeats, 
Glory  to  the  exalted  Lord  and  praise  to  Him  !  He  then  raises  his  head  and 
stands  up,  and  again  recites  the  first  and  one  hundred  twelfth  surahs  of  the 
Koran  ;  after  which  he  assumes  the  attitude  of  kanoot,  that  is,  he  raises 
his  hands  opposite  and  parallel  to  his  face,  and  recites  this  prayer  :  There  is 
no  God  but  God,  the  mild,  the  gracious  ;  there  is  no  God  but  God  the  high 
and  mighty ;  glory  to  God  the  Lord  of  the  seven  heavens,  and  Lord  of  the 
seven  earths,  and  what  they  all  contain,  and  what  is  under  the  earths,  and 
Lord  of  the  great  empyrean  ;  and  God  is  great. 

He  then  performs  the  rukoo  as  before,  and  the  sejdah  in  like  manner  as 
before,  and  then  again  assumes  the  sitting  posture  in  the  mode  above 
described.  He  next  pronounces  the  confession  and  salutations  as  follows  :  I 
testify  that  there  is  no  God  but  God,  the  sole  without  associate ;  I  testify 
that  Mohammed  is  His  servant  and  apostle;  O  Lord,  bless  Mohammed  and 
the  family  of  Mohammed.  As-salam  alayka,  [peace  be  upon  thee]  0  prophet, 
with  the  mercy  of  God  and  His  blessing.  Peace  be  upon  you  both,*  and  on 
all  the  good  servants  of  God.  Peace  be  upon  you  all  [prophets,  believers, 
and  angels],  with  the  mercy  of  God  and  His  blessing.  Thus  ends  the  morn- 
ing prayer. 

The  next  is  the  noon-prayer  which  consists  of  four  rukats,  the  first  of  which 
is  like  the  first  rukat  of  the  morning  prayer.  In  the  second  rukat  of  the 
noon-prayer  the  creed  is  recited  in  the  following  mode  :  In  the  name  of  God, 
and  by  God,  and  by  all  His  glorious  names,  I  testify  that  there  is  no  God,  but 
God  the  sole,  without  associate  ;  and  I  testify  that  Mohammed  is  His  servant 
and  apostle :  O  Lord,  bless  Mohammed  and  the  family  of  Mohammed.  O 
Lord,  accept  his  intercession  for  his  sect,  and  exalt  their  rank,  and  bring  near 
his  mediation  and  forgive  us  for  his  sake. 

The  person  performing  prayer  then  rises  and  stands  on  his  feet  and  either 
recites  the  first  surah  of  the  Koran,  or  these  four  ascriptions  :  Glory  to  God  ! 
and  praise  to  God !  and  there  is  no  God  but  God  !  and  God  is  great !  These 
ascriptions  must  be  thrice  repeated  if  pronounced  instead  of  the  first  chapter 
of  the  Koriin.  He  then  performs  the  rtihoo  and  recites  the  ascriptions  belong- 
ing to  that  attitude,  after  which  he  raises  his  head,  stands  upright,  and  im- 
mediately performs  the  sejdah,  and  places  his  forehead  on  the  ground,  and 
repeats  the  ascriptions  of  this  attitude,  which  have  been  already  mentioned. 
He  again  rises,  and  again  repeats  the  four  ascriptions,  or  the  first  surah  of  the 
Koran.  The  rukoo  and  sejdah,  the  creed  and  salutations,  are  then  repeated  in 
the  same  manner  as  above  described,  which  concludes  the  noon-prayer. 
The  afternoon  prayer  is  just  like  the  noon-prayer,  immediately  at  the  close 

*  It  is  a  disputed  point  who  are  meant  here,  some  say  the  prophets  and  believer?,  others 
the  two  angels  (Kakib  and  Atid,)  who  are  supposwd  to  sit  on  the  shoulders  of  every  individ- 
ual, to  note  his  good  and  bad  deeds. 


NOTES.  425 

of  which  it  is  performed,  the  individual  raising  his  open  hands  so  as  nearly  to 
touch  his  ears,  and  saying  in  his  heart,  I  perform  afternoon  prayers,  which  are 
obligatory,  and  bring  near  the  divine  presence. 

The  twilight  or  evening  prayer  consists  of  three  rukats,  in  the  first  of  which, 
the  first  and  one  hundred  twelfth  surahs  are  recited.  After  the  second  sejdah 
the  creed  as  heretofore  stated  is  repeated.  The  person  then  rises  and  either 
recites  the  four  ascriptions  three  times,  or  the  first  surah  once.  Having  per- 
formed the  rukoo  and  the  sejdah  he  pronounces  the  creed  or  the  salutations, 
which  concludes  the  evening  prayer. 

After  the  evening  prayer  is  the  prayer  before  sleep,  which  consists  of  four 
rukats,  like  the  noon  and  afternoon  prayers.  As  those  two  are  performed  at 
the  same  hour,  so  are  the  twilight  and  bed-time  prayers,  in  the  latter  of  which 
the  first  and  one  hundred  twelfth  surahs  are  recited,  which  indeed  is  the  case 
in  two  rukats  of  every  prayer. 

Rukat  is  a  performance  of  the  rukoo,  or  bowing  the  body  with  the  hands 
resting  on  the  knees.  Sejdah  is  a  prostration  on  the  hands  and  knees,  with 
the  forehead  touching  the  ground.  From  this  word  is  derived  mesjid,  a  place 
for  prostration  or  worship,  which  is  the  name  universally  given  in  Persia  and 
other  Mohammedan  countries  to  those  buildings  which  European  writers  call 
mosques,  a  word  altogether  unknown  among  Musulmans. 

In  addition  to  this  series  of  daily  prayers  the  sheeahs  have  various  prayers 
for  special  occasions.  Perhaps  the  most  highly  prized  and  frequently  repeat- 
ed of  these  is  one  entitled  the  Prayer  of  Komayl,  which  may  properly  be  intro- 
duced in  this  connection. 

The  Prayer  of  Komayl,  taught  him  by  Xly-bin-Abutalib.  Translated  from 
Moola  Mahommed  Baker  Mejlisee's  Persian  version  of  the  orignal  Arabic. 
Recited  on  Thursday  evenings  by  the  sheeahs,  particularly  during  the  month 
of  Rejeb. 

O  Lord,  verily  I  beseech  thee  by  thy  mercy,  which  embraces  all  things ;  bj 
thy  power,  which  subdues  all  things,' and  to  which  all  things  are  subject  and 
obedient,  and  before  which  all  things  are  abject  and  contemptible  ;  by  thy  om- 
nipotence and  grandeur,  which  overcome  all  things  ;  by  thy  glory,  to  which 
nothing  is  comparable  ;  by  thy  infinity  and  greatness,  which  fill  all  things  ; 
by  thy  sovereignty,  which  governs  all  things  ;  by  thy  own  holy  nature,  which 
remains  after  the  fading  away  of  all  things ;  by  thy  names,  which  fill  the 
atoms  and  substance  of  all  things  ;  by  thy  knowledge,  which  encompasses  all 
things  ;  and  by  the  light  of  thy  being,  which  illumines  all  things  :  O  thou  man- 
ifest God,  most  pure  from  all  evil,  thou  earlier  than  the  first,  and  later  than 
the  last ! — 0  Lord,  pardon  my  sins  which  rend  the  veil  of  virtue :  O  Lord, 
pardon  my  sins  which  call  down  judgment  :  O  Lord,  pardon  my  sins  which 
subvert  thy  blessings ;  O  Lord,  pardon  my  sins  which  restrain  prayer ;  O 
Lord,  pardon  my  sins  which  bring  down  calamities  ;  O  Lord,  pardon  my  sins 
which  I  have  committed,  and  every  fault  of  which  I  have  been  ignorantly 
guilty. 

O  Lord,  verily  I  seek  to  approach  thee  by  mention  of  thee,  and  intercede 
with  thee,  and  beseech  thee  for  thy  forgiveness'  sake  that  thou  wouldst  bring 
me  near  thyself;  grant  me  grace  to  thank  thee,  and  inspire  me  with  thy  praise. 
O  Lord,  verily  I  beseech  thee  with  the  supplication  of  one  humble,  submissive 
and  weeping,  that  thou  wouldst  draw  the  hand  of  mercy  over  me,  and  restore 
to  me  contentment  and  peace  and  humility  in  all  circumstances. 


426 


NOTES. 


O  Lord,  I  beseech  thee  with  the  entreaty  of  one  in  distressing  poverty, 
and  who  brings  his  pressing  wants  before  thee  with  great  desires.  O  Lord, 
thy  dominion  is  great,  thy  dwelling-place  high,  and  thy  councils  secret,  thy 
doings  manifest,  and  thy  vengeance  victorious.  Thy  power  is  ever  active, 
and  escape  from  thy  judgments  is  impossible.  O  Lord,  I  can  find  no  one  to 
forgive  my  sins,  to  cover  my  crimes,  or  change  a  single  bad  deed  of  mine  to  a 
good  action,  except  thee.  There  is  no  God  besides  thee.  In  purity  I  name 
thee,  I  am  engaged  in  thy  praise.  I  have  injured  my  own  soul,  and  been  very 
audacious  in  ignorance,  but  put  my  trust  in  what  thou  hast  constantly  de- 
clared to  nie  and  conferred  upon  me. 

O  Lord,  my  Master,  how  vile  is  that  thou  hast  covered :  how  heavy  the 
calamities  thou  hast  averted :  how  many  falls  thou  hast  prevented :  how 
many  ills  thou  hast  warded  off  :  and  how  many  occasions  of  joy,  of  which  I 
was  unworthy,  hast  thou  spread  before  me  ! 

O  Lord,  my  distress  is  great,  my  wretchedness  boundless,  my  shifts  are 
unavailing,  my  vain  efforts  have  exhausted  me.  My  wandering  desires  have 
kept  me  from  my  own  good  ;  the  world  has  sported  with  me  in  its  wiles,  and 
by  its  fraud  thrown  back  my  duty.  O  Lord,  I  beseech  thee  by  thy  majesty, 
that  my  wicked  conduct  may  not  prevent  my  prayer  from  reaching  thee.  Do 
not  abase  me  for  my  secret  sins  which  thou  knowest,  nor  hastily  take  ven- 
geance on  me  for  what  I  have  done  sinfully  in  secret  by  continual  transgres- 
sion in  criminal  ignorance  and  great  carnality  and  carelessness,  but  be  thou, 
0  Lord,  merciful  to  me  in  all  circumstances,  and  complacent  in  all  things. 

0  my  Lord  and  Perserver,  whom  can  I  entreat  but  thee,  to  free  me  from 
my  troubles,  and  to  pity  my  condition  ?  0  my  Lord  and  Master,  thou  hast 
given  me  laws,  but  I  have  followed  the  desires  of  my  own  heart,  and  have  not 
kept  myself,  according  to  thy  law,  from  adoring  the  enemy  who  beguiled  me 
to  his  wishes,  and  whom  God  aided  by  His  inevitable  decree.  Then  I  suffered 
that  which  befell  me  according  to  some  of  thy  decrees  through  transgression 
of  some  of  thy  commands.  But  praise  *s  my  due  to  thee  in  all  these 
things,  nor  is  argument  or  excuse  left  me  by  what  has  happened  to  me 
through  thy  decree,  for  thou  didst  make  thy  law  and  the  trial  of  obedience 
necessary  ;  and  verily  I  come  to  thee,  0  my  Lord,  supplicating  pardon  for  my 
faults  and  for  the  injury  I  have  done  my  own  soul  ;  being  overwhelmed  with 
shame,  asking  pardon,  imploring  thy  forgiveness,  exercising  repentance,  con- 
fessing my  sins  and  acknowledging  thy  righteousness. 

1  find  no  place  to  flee  from  my  past  conduct,  and  no  refuge  to  which  I  can 
turn  in  my  trouble,  unless  thou  pardon  and  grant  me  enlargement  through 
the  mercy  of  the  Lord  Himself.  Pardon  me,  then,  and  have  mercy  on  me  in 
my  distressing  condition,  and  deliver  me  from  the  bonds  of  my  own  sins. 
0  my  Preserver,  be  merciful  to  this  weak  body  of  mine,  this  tight  skin  and 
these  slender  bones,  O  thou,  who  didst  commence  my  being,  and  didst  remem- 
ber me  and  nourish  me.  Give  me  what  is  for  my  good,  with  needful  aliment, 
as  the  commencement  of  thy  beneficence,  and  for  the  sake  of  the  favors  thou 
hast  hitherto  conferred  upon  me. 

O  my  Lord,  my  Master,  my  Perserver,  wilt  thou  punish  me  in  fire  after  I 
have  confessed  thy  unity,  after  my  heart  has  grasped  knowledge  of  thee,  and 
my  tongue  been  vocal  with  thy  praise,  and  my  heart  been  established  in  thy 
love,  and   after  the  sincere  confession  of  my  sin  and  my  humble  prayer  ? 


NOTES. 


427 


Far  be  it  from  thee,  that  thou  shouldst  spurn  away  one  thou  hast  cherished, 
and  banish  him  thou  hast  brought  near,  or  expel  one  to  whom  thou  hast 
given  a  place  in  thy  regard,  or  expose  to  calamity  him  thou  hast  shielded  in 
mercy.  Would  that  I  knew,  O  my  Ruler,  my  Master,  my  God,  whether  thou 
wilt  deliver  to  flames,  souls  that  have  fallen  prostrate  in  adoration  before  thy 
majesty  ;  and  tongues  that  have  in  sincerity  confessed  thy  unity  and  extolled 
thee  with  thanksgiving  ;  and  hearts  that  with  certainty  of  its  truth  acknowl- 
edged thy  divinity ;  and  minds  that  contain  knowledge  of  thee  and  humble 
themselves  before  thee  ;  and  bodily  members  that  have  labored  to  serve  thee 
with  obedience  and  earnest  desire,  and  have  humbly  besought  thy  pardon  by 
signs  !  far  be  such  a  thought  of  thee  ;  not  thus  have  we  learned  of  thy  majesty. 

O  thou  Lord  of  benevolence,  O  my  Preserver,  thou  knowest  my  inability  to 
support  a  little  of  the  calamities  and  judgments  of  earth,  and  abominations 
which  befall  its  inhabitants,  though  all  these  woes  are  small,  light  and  tran- 
sient ;  how  then  can  I  endure  the  agonies  of  eternity  and  the  vast  sweep  of 
its  sorrows,  when  the  period  is  endless,  the  torment  eternal,  and  under  which 
the  sufferers  find  no  alleviation  for  the  infliction  of  thy  wrath,  indignation 
and  vengeance  which  the  heavens  and  the  earths  cannot  withstand  ?  0  my 
Lord,  how  then  can  I  endure,  who  am  thy  weak,  abject,  worthless ,  poor  bro- 
ken servant. 

O  my  God,  my  Preserver,  my  Sayyid,  my  Master,  for  which  of  my  troubles 
shall  I  entreat  thee,  for  which  shall  I  be  excited  and  weep  ?  shall  it  be  on 
account  of  severe  and  agonizing  punishment,  or  the  eternity  of  its  duration  ? 
But  if  thou  dost  deliver  me  to  torment  among  thy  enemies,  and  crowd  me  in 
with  those  who  suffer  thy  vengeance,  and  separate  me  from  thy  friends  and 
saints,  then  I  yield  to  the  doom,  O  my  God,  my  Sayyid,  my  Master,  my  Pre- 
server, and  am  patient  under  the  punishment  ;  but  how  can  I  endure  sepa- 
ration from  thee,  though  bearing  to  dwell  with  those  condemned  to  fire  ? 
How  can  I  endure  to  be  debarred  from  adoring  thee,  when  I  had  hoped  for  thy 
pardon  ?  Then,  by  thy  majesty,"0  my  Lord,  thou  Master  of  my  volition,  I 
swear  in  sincerity,  that  if  thou  dost  leave  to  me  the  faculty  of  speech,  I  will 
wail  to  thee  from  among  the  inhabitants  of  hell,  with  the  cry  of  those  that  still 
cherish  hope,  and  I  will  complain  to  thee  with  the  cry  of  supplicants,  and  will 
bewail  my  exclusion  from  thy  mercy  with  the  weeping  of  those  that  have  lost 
their  friend.  And  I  will  certainly  exclaim  to  thee.  Where  art  thou,  O  Friend 
of  the  faithful  !  thou  Goal  of  the  desires  of  those  possessing  divine  knowl- 
edge !  thou  who  dost  attend  the  cry  of  those  seeking  help  !  O  Friend  of  sin- 
cere hearts,  O  Lord  of  all  worlds,  canst  thou  be  found  r  I  am  longing  for  thee, 
0  my  God  ;  I  am  engaged  in  thy  praise,  that  thou  wouldst  hear  in  hell  the  cry 
of  thy  Musulman  servant  who  is  imprisoned  here  for  his  transgressions,  and 
tastes  the  punishment  of  disobeying  thee,  and  is  bound  at  the  bottom  of  hell 
in  its  heat  and  iniquity.  He  cries  to  thee  with  a  cry  inspired  by  hope  of  thy 
mercy,  and  calls  upon  thee  with  the  tongue  of  those  worshipping  thee  in  thy 
unity,  and  seeking  to  approach  thee  in  thy  Godhead.  O  my  Lord,  how  then 
shall  he  remain  in  punishment,  when  he  cherishes  hope  from  what  he  has 
formerly  experienced  of  thy  patience,  kindness  and  mercy.  How  then  shall 
the  fire  inflict  on  him  pain,  when  he  hopes  in  thy  exaltation  and  mercy  ?  or 
how  shall  the  flames  burn  him  and  thou  hear  his  cry  and  see  his  condition,  or 
roar  around  him  and  thou  know  his  weakness  ?    How  shall  he  struggle  in  the 


428  NOTES. 

depth  of  hell,  and  thou  know  the  truth  of  his  confessions  ?  or  how  shall  the 
flames  of  hell  torment  him  and  he  call  on  thee,  saying,  0  my  Lord  !  or  how 
despair  that  thy  grace  will  deliver  him  from  hell  ?  Wilt  thou  then  leave  him 
there  ?  Far  be  it :  not  such  is  our  belief  of  thee.  This  is  not  learned  from  thy 
greatness,  nor  is  it  consistent  with  the  covenant  of  worshipping  thee  in  thy 
unity,  from  considerations  of  thy  goodness  and  grace. 

Verily,  I  conclude  that  were  it  not  thou  didst  decree  to  punish  a  denial  of 
thy  Godhead,  and  didst  irrevocably  ordain  to  imprison  the  obdurate  forever  in 
hell,  thou  wouldst  convert  the  fire  to  coolness  and  salubrity,  nor  would  there 
remain  one  in  that  state  nor  place  for  importunity.  But  thou  whose  names 
are  holy  hast  sworn  that  thou  wouldst  fill  hell  with  infidel  jins  and  men, 
and  that  thou  wouldst  forever  confine  there  the  obdurate.  Thou  whose  praise 
is  great  hath  said  it,  and  begun  the  execution,  yet  conferring  favor  and  exer- 
cising beneficence  notwithstanding  thy  declaration.  But  shall  a  believer  be 
classed  with  a  corrupt  wretch  ?  are  they  not  equal,  0  my  God  and  Master  ? 
I  beseech  thee,  then,  by  the  decree  thou  hast  ordained,  and  the  ordinance  that 
has  overpowered  the  subject  of  it,  that  thou  wouldst  forgive  me,  this  night 
and  this  hour,  every  fault  I  have  committed  and  every  sin  I  have  perpetrated, 
and  every  bad  deed  I  have  secretly  done,  and  every  wrong  act  I  have  ignorant- 
ly  performed,  whether  secretly  or  openly,  and  every  thing  bad  which  has  been 
written  against  me  by  those  angels  thou  hast  commissioned  to  record  all 
I  do,  and  hast  constituted  them  witnesses  in  my  case  with  my  own  bodily 
members  that  will  testify  also  to  my  life,  thou  meanwhile  being  acquainted 
with  all  my  ways,  and  witnessing  what  even  they  did  not,  mercifully  conceal- 
ing some  things  from  them,  and  in  thy  majesty  covering  it,  yet  multiplying 
my  benefits  from  every  blessing  which  thou  sendest  down  in  grace  and  good- 
ness, in  order  to  exhibit  my  advantage  when  thou  wilt  unfold  it  with  the  sin 
thou  wilt  pardon,  and  the  faults  thou  will  cover. 

O  my  Lord,  ray  God,  my  Ruler,  the  Master  of  my  choice  and  King  of  my 
servitude,  O  thou  in  whose  hand  is  my  forelock  to  guide  me  as  thou  wilt,  0 
thou  who  knowest  my  sad  condition,  thou  who  art  my  help,  and  knowest  my 
poverty  and  necessity,  O  my  Lord,  O  my  Lord,  I  beseech  thee  by  thy  truth  and 
holiness,  by  thy  greatest  attributes  and  by  thy  names,  that  thou  wouldst 
night  and  day  make  my  seasons  of  praising  thee  pleasant,  and  being 
bound  to  thy  service  and  my  duties  acceptable,  let  my  labors  and  pains 
-all  come  before  thee  together,  and  my  existence  be  joined  to  thy  service  with- 
out end. 

O  my  Master,  0  thou  in  whom  is  my  trust,  thou  to  whom  I  have  made  my 
supplication,  O  my  Lord,  my  Preserver,  strengthen  my  members  in  thy  service 
and  strongly  incline  my  heart  to  serve  thee ;  forgive  my  short-comings  in  thy 
fear  and  in  continuance  in  thy  service,  that  I  may  advance  in  the  course, 
and  speed  toward  thee  among  the  foremost,  approaching  thee  with  ardent 
desires  with  those  that  long  for  thy  favor,  and  drawing  near  thee  like  those 
devoted  to  thee,  and  fearing  thee  like  those  sure  of  thy  presence,  and  turning 
myself  toward  thee  with  the  faithful. 

O  Lord,  do  thou  purpose  evil  against  all  who  intend  me  harm,  and  avert  the 
mischief  of  all  that  practise  fraud  against  me,  and  put  me  with  the  best  of  thy 
servants  in  happiness,  those  highest  in  rank,  and  in  favor  most  peculiar  to  thee, 
to  which  degree  none  can  arrive  except  by  thy  grace.   Forgive  me  through  thy 


NOTES. 


429 


bounty,  and  be  gracious  to  me  through  thy  greatness,  and  keep  me  in  thy 
mercy,  and  tune  my  tongue  to  praise  thee,  and  kindle  my  heart  to  love  thee  and 
grant  me  grace  worthy  of  thyself;  pass  over  my  failures  and  pardon  my  sins. 

Verily,  thou  hast  commanded  thy  servants  to  serve  thee,  and  to  pray  to 
thee,  and  hast  become  surety  for  them  that  their  prayers  shall  be  accepted. 
Then  to  thee,  0  Lord,  I  lift  up  my  face  ;  O  Lord,  I  extend  my  hands  to  thee, 
and  by  thy  majesty  adjure  thee  to  accept  my  prayer,  and  prosper  me  accord- 
ing to  thy  will,  and  for  the  sake  of  thy  own  majesty  cut  not  ofTmyhope. 
Repel  from  me  the  malignity  of  jins  and  men  that  are  my  enemies.  O  thou 
who  art  easily  reconciled,  pardon  one  from  whom  proceeds  nothing  but  the 
prayerful  declaration  that  thou  doest  what  thou  pleasest. 

O  thou  whose  name  is  the  remedy  of  pains,  whose  praise  is  the  healing  of 
sicknesses,  and  obedience  to  whom  is  the  cause  of  vigor,  have  mercy  on  one 
whose  resource  is  hope,  and  whose  weapon  is  weeping.  O  thou  Lord  of  per- 
fect grace,  0  thou  who  repellest  punishments,  thou  light  of  the  wandering  in 
darkness,  O  thou  who  art  wise  but  untaught  by  any,  grant  mercy  to  Moham- 
med and  his  family,  and  do  by  me  worthy  of  thyself. 

Let  God  send  peace  on  His  prophet,  and  on  the  religious  guides  of  the 
prophet's  family,  who  are  lords  of  felicity,  let  Him  send  and  bestow  peace. 

Note  104,  p.  203. 

An  imam  is  a  lieutenant  or  vicegerent  of  a  prophet,  empowered  to  take  the 
direction  of  a  sect,  but  not  clothed  with  the  same  absolute  authority  as  a 
prophet.     (Hak-ul-Yakeen,  p.  14.) 

There  must  necessarily  be  an  imam  in  every  age,  obedience  to  whom  is  obli- 
gatory, and  none  find  religious  direction  but  by  him.  (Hyat-ul-Kuloob,  vol. 
IIL,  p.  1.) 

[Note  105,  p.  203. 

Sheeah,  ox  follower,  is  applied  to  those  who  recognize  the  commander  of 
the  faithful  as  khaleefah  after  the  departure  of  the  prophet ;  and  after  Aly, 
the  imam  Hasan  ;  after  him,  the  imam  Husayn  ;  after  him,  the  imam  Zayn- 
ul-Aubideen  ;  after  him,  the  imam  Mohammed  Baker  ;  after  him,  the  imam 
Jafer-e-Saduk ;  after  him,  Moosa-bin-Jafer  Kazim;  after  him,  Aly-bin  Moo- 
sa-Reza  ;  after  him,  Mohammed-bin- Aly  Taky  ;  after  him,  Aly-bin  Moham- 
med Naky  ;  after  him,  Hasan-bin- Aly  Askeree  :  and  after  him,  Hujet-bin-ul- 
Hasan  Mahdy,  who  is  believed  to  be  alive,  but  concealed  from  most  men,  and 
that  he  will  surely  appear  and  remove  all  evil,  and  fill  the  world  with  justice 
and  establish  the  true  religion. 

Seventy  or  eighty  sects  have  been  enumeratad.  The  Kaysanees  acknowl- 
edge Mohammed-bin-Hanefeeah,  a  son  of  Aly,  as  imam  next  after  Husayn. 
Some  say  that  this  Mohammed  is  Mahdy,  and  still  living  concealed,  but  wiU 
appear,  and  after  him  there  is  no  imam.  Others  say  he  died  and  the  im- 
amate  descended  to  his  oiTspring.  Vain  notions  abounded  among  them,  but 
thanks  to  God,  they  have  ceased. 

The  Zaydees  maintain  that  Zayd,  the  son  of  the  imam  Zayn-ul-Aubideen, 
succeeded  his  grandfather,  the  imam  Husayn,  or  his  father  in  the  imamate. 


430  NOTES. 

Some  consider  Aly  the  sole  khaleefah,  and  others  acknowledge  the  three 
spurious  khaleefahs,  [Abubekr,  Omar,  and  Osman,]  as  the  Ismaeelees,* 
who  hold  Ismaecl  a  son  of  the  imam  Jafer-Silduk  to  have  been  imam,  although 
he  died  in  his  father's  lifetime.  This  sect  split  into  parties,  some  affirming 
that  Ismaeel  is  not  dead,  but  that  his  father,  in  the  way  of  religious  dissim- 
ulation, pretended  to  bury  his  son,  said  to  be  dead,  in  order  to  conceal  and 
preserve  him.  Others  say  that  he  died  not  long  after  his  father,  and  that 
the  imamate  descended  to  his  offspring,  with  various  other  accounts.  A  few 
of  the  sect  continue  secretly  to  this  time. 

The  Navoosees  maintain  that  the  imam  Sfiduk  is  alive  and  will  appear,  and 
that  he  is  Mahdy.  The  Aftahees  pretend  that  Abdullah  Aftah,  the  eldest 
son  of  Siiduk,  was  the  successor  of  that  imam,  and  after  Abdullah  they  ac- 
knowledge the  imam  Moosa.     Abdullah  died  a  few  days  after  his  father. 

The  Yakofees  say  that  the  imam  Moosa  is  Mahdy,  and  acknowledge  no 
imam  after  him. 

Other  sects  are  mentioned,  but  of  all  down  to  the  present  time,  which  is  the 
year  1109  of  the  Hijret,  [A.  D.  1697,]  not  more  than  three  sects  remain— the 
Imamees,  the  Ismaeelees,  and  the  Zaydees ;  all  other  sects  having  been  cut 
off  and  exterminated,  leaving  only  their  names,  and  as  their  faith  was  vain 
it  needs  no  explanation.     (Hak-ul-Yakeen,  p.  117-) 

The  Hyat-ul-Kuloob  contains  a  sketch  of  Aly  till  the  death  of  Mohammed. 
Other  sheeah  works  give  full  histories  of  him  and  of  the  eleven  imams  his 
successors.  (See  the  list  of  Mohammed  Baker's  works  and  the  Hadeekat-e- 
sheeah,  or  Sheeah  Garden,  which  contains  a  brief  account  of  the  imams.)  But 
for  convenience  sake  a  few  quotations  on  these  subjects  will  be  made  from 
European  authors  : 

"After  the  death  of  Mohammed,  Abubekr  was  elected  khaleefah  June  7, 
A.  D.  632.  After  his  death  Omar  was  inaugurated  in  accordance  with  the 
bequest  of  Abubekr.  This  event  occurred  July  24,  A.  D.  634.  In  the  twelfth 
year  of  his  reign  he  was  mortally  wounded  by  an  assassin.  Osman  was  elect- 
ed to  the  khalafat  Nov.  6,  A.  D.  644,  and  was  put  to  death  by  his  rebellious 
subjects  June  18,  A.  D.  655.  Sly  was  then  elected  khaleefah.  A  rebellion 
of  which  Auyeshah  was  the  head  was  quelled  by  her  defeat  and  capture,  after 
which  she  was  kindly  treated.  Ninety  engagements,  great  and  small,  were 
fought  between  Aly  and  Maveeah,  the  son  of  Abusufeean,  in  which  it  was  esti- 
mated that  Sly  lost  25,000  men,  and  his  adversary  45,000.  Sly  would  have 
been  completely  victorious  but  for  the  awe  inspired  by  copies  of  the  Koran 
which  Mclveeah  exposed  on  his  foremost  lances.  A  truce  humiliating  to 
Sly  followed.  Sly  was  subsequently  assassinated  in  the  mesjid  at  Koofah 
in  the  sixty-third  year  of  his  age,  after  a  troubled  reign  of  five  years."  (See 
Gibbons'  Decline  and  Fall  of  the  RomanEmpire,  ch.  L.) 

*'  Sly  had  nine  wives,  the  first  of  whom  was  Mohammed's  daughter,  Fati- 
mah,  during  whose  life  he  espoused  no  other.  By  Fatimah  he  had  three  chil- 
dren, Hasan  and  Husayn,  and  Mohasan,  the  last  of  whom  died  in  his  infancy. 
By  his  second  wife,  Ummnebyeen,  he  had  four  sons,  Abdullah,  Abbas,  Osman, 
and  Jafer,  all  of  whom  were  slain  at  the  battle  of  Kerbela.    Sly's  thud  wife, 

*  Thi  s  sect  in  the  eleventh  and  twelfth  centuries  became  famous,  or  rather  infamous  u 
the  Assassins.    (See  Malcolm,  vol.  I.,  p.  395,  et  seq.) 


NOTES.  431 

Asimah,  bore  him  Yahya  and  A6un.  The  fourth,  Ummhabee-bah,  became 
the  mother  of  Omar.  Khaoulah,  the  sixth,  bore  him  Mohammed,  surnaraed 
Bin-Hanefeeah.  The  names  and  children  of  the  seventh,  eighth,  and  ninth 
wives  of  Aly  are  not  particularized.  It  is  only  stated  that  Mohammed  the 
second,  Mohammed  the  Cadet,  and  Amer,  were  born  of  some  one  of  these 
three.  Fourteen  sons  are  here  enumerated,  and  it  is  certain  he  had  a  fif- 
teenth. Only  five  of  them  left  posterity,  namely,  Hasan,  Husayn,  Moham- 
med-bin-Hanefceah,  Abbas  and  Amer.  The  number  of  5.1y's  daughters  was 
eighteen."     (D'Herbolet,     Article  Aly,  p,  88,) 

In  the  time  of  Husayn  all  the  males  of  Aly's  house  were  cut  off  except 
Zayn-ul-Aubideen, 

2,  Hasan,  the  second  imam,  and  eldest  son  of  Aly,  inherited  more  of  the 
piety  than  valor  of  his  father.  His  great  antagonist  was  Maveeah,  the  son  of 
Abusufeean,  who  induced  him  to  abdicate  the  khalafat  in  his  favor.  Hasan 
died  at  Medeenah  in  the  forty-ninth  year  of  the  Hijret,  poisoned,  as  was  sup- 
posed, by  his  wife  at  the  procuration  of  Maveeah.  Only  six  months  are  allow- 
ed to  the  reign  of  Hasan.  The  Persians,  however,  pretend  that  he  was  chief 
of  the  Musulman  faith  and  empire  till  his  death,  and  left  the  succession  to 
his  brother  Husayn.  Hasan  had  fifteen  sons  and  five  daughters,  but  his  fam- 
ily was  destroyed  by  his  bitter  and  cruel  enemies.  He  abdicated  just  thirty 
years  after  Mohammed,  thus  fulfilling  his  words  that  the  khalafat  would 
endure  just  thirty  years*  after  his  decease.  He  died  at  the  age  of  forty-seven 
years,  in  the  month  of  Sefer,  the  fiftieth  year  of  the  Hijret,  Auyeshah  and 
the  partisans  of  Osman  would  not  allow  him  to  be  buried  by  the  side  of  Mo- 
hammed, and  he  was  put  in  the  sepulchre  of  his  mother,  Fatimah.  After  the 
death  of  Hasan,  Maveeah  enjoyed  the  khalafat  peaceably,  which  thus  passed 
from  the  family  of  Mohammed, 

3,  Husayn,  the  third  imam  and  younger  brother  of  Hasan,  refusing  to  ac- 
knowledge Yezeed,  the  son  of  Maveeah,  as  the  legitimate  khaleefah,  was 
obliged  to  quit  Medeenah  and  retire  to  Mekkah.  The  inhabitants  of  Koofah 
declared  for  Husayn,  and  denounced  Yezeed  as  a  usurper.  Husayn  started 
for  Koofah,  but  was  intercepted  in  the  plain  of  Kerbela  by  a  captain  of  Yezeed 
sent  for  that  purpose,  and  slain,  with  his  household  of  seventy-two  persons, 
on  the  tenth  of  Moharrera,  in  the  sixty-first  year  of  the  Hijret,  Oct.  10,  A.  D. 
680,  He  was  born  in  the  fourth  year  of  the  Hijret,  His  head  was  sent  to 
Yezeed,  who  insulted  it,  and  with  difficulty  permitted  it  to  be  buried  at  Da- 
mascus, His  body  was  interred  at  Kerbela.  About  367  of  the  Hijret,  A.  D. 
977,  a  splendid  mausoleum  was  erected  to  the  memory  of  Husayn,  which  is 
now  annually  visited  by  great  numbers  of  Persian  pilgrims.  Many  bodies  are 
carried  thither  for  interment,  from  a  notion  that  Kerbela  will  be  united  to 
paradise  at  the  judgment,  and  those  buried  there  be  exempt  from  the  trial  of 
that  day.  Husayn  is  the  favorite  imam  of  the  Persians.  There  is  a  short 
account  of  Husayn's  fate  in  the  Decline  and  Fall,  ihid. 

4,  Zayn-ul-Aubideen,  the  fourth  imam,  was  born  at  Medeenah,  in  the  year 
of  the  Hijret,  38,  A,  D,  658,  and  died  in  the  year  75.    He  left  eight  sons  and 


*  This  declaration  may  have  been  identical  with  that  on  page  372,  namely,  that  Alj 
would  Burvive  Mohammed  thirty  years. 


432  NOTES. 

seven  daughters,  of  whom  Mohammed  Baker  was  the  eldest.  The  Persians 
relate  that  Zayn-ul-Aubideen  was  not  put  to  death  with  the  other  children  of 
Husayn  because  he  was  at  that  time  so  sick  that  he  was  expected  soon  to  die. 

5.  Mohammed  Baker,  the  fifth  imam,  was  born  at  Medeenah  in  the  fifty- 
ninth  year  of  the  Hijret,  A.  D.  678.  His  mother  was  a  daughter  of  the  imam 
Hasan.  Mohammed  Baker  died  in  the  one  hundredth  and  fourteenth  year  of 
the  Hijret,  poisoned,  as  was  supposed,  by  the  khaleefah  Hiishim.  All  the  kha- 
leefahs  feared  the  credit  and  authority  of  the  imams  with  the  people.  Moham- 
med Baker  left  six  sons  and  two  daughters.  His  eldest  son  Jafer  succeeded 
him. 

6.  Jafer-e-Saduk,  the  sixth  imam,  was  bom  at  Medeenah,  in  the  eighty- 
third  year  of  the  Hijret,  A.  D.  702,  and  died  and  was  buried  in  the  same  city  in 
the  year  148  of  the  Hijret,  aged  sixty -five  years.  He  is  said  to  have  had  seven 
sons  and  three  daughters.  His  eldest  son  Ismaeel  died  before  him,  and  he 
left  the  imamate  to  his  second  son  Moosa.  However,  a  faction  arose  claim- 
ing the  office  for  Ismaeel.  The  authority  of  Jafer-e-Saduk  is  very  high  on  the 
doctrines  and  traditions  of  islam. 

7.  Moosa  Kazim,  the  seventh  imam,  was  born  between  Mekkah  and  Medee- 
nah in  the  year  128  of  the  Hijret,  A.  D.  745.  The  khaleefah,  Haroon-ur- 
Rasheed,  fearing  this  imam  would  occasion  troubles  in  Arabia,  called  him  to 
Bagdad,  and  put  him  under  the  guard  of  an  officer.  But  his  jealous  fears 
daily  increasing  he  caused  the  imam  to  be  poisoned.  Moosa  died  at  the  age 
of  about  fifty-five  years,  in  the  one  hundred  and  eighty-third  year  of  the 
Hijret,  A.  D.  799,  leaving  his  eldest  son,  surnamed  Reza,  his  successor. 

8.  Aly-bin-Moosa-ul-Reza,  the  eiggth  imam,  was  born  at  Medeenah  in  the 
one  hundred  forty-eighth  year  of  the  Hijret,  A.  D.  765,  and  was  poisoned  by 
the  Khaleefah  Al-Mamoon,  at  Thous,  near  Meshid,  in  Khorasan,  in  the  year 
203  of  the  Hijret,  A.  D.  818.  Jealousy  of  this  imam's  influence  caused  his 
death.  His  tomb  is  much  visited  by  sheeah  pilgrims.  His  memory  is  very 
dear  to  the  Persians.  He  died  at  the  age  of  fifty-five,  and  left  the  imamate 
to  his  son. 

9.  Mohammed-bin-Aly  Taky,  the  ninth  imam,  was  born  at  Medeenah,  in 
the  year  of  the  Hijret,  195,  A.  D.  810.  He  accompanied  his  father  to  Meshid, 
where  the  Khaleefah  Al-Mamoon  was  so  charmed  with  his  manners,  that 
he  gave  him  his  own  daughter  in  marriage.  This  imam  went  with  the  kha- 
leefah, his  father-in-law,  in  the  year  220  of  the  Hijret,  A.  D.  835,  to  Bagdad, 
where  he  died,  aged  only  twenty-five  years,  and  where  he  was  interred  with 
great  pomp.  He  was  supposed  to  have  been  poisoned  by  the  jealous  parents 
of  the  khaleefah.  He  left  two  sons,  the  eldest  of  whom,  Aly,  succeeded  him 
in  the  imamate. 

10.  Aly-bin-Mohammed  Naky,  the  tenth  imam,  was  born  in  the  two  hun- 
dred twelfth  year  of  the  Hijret,  A.  D.  827,  at  a  place  called  Asker,  identical 
with  Semarah,  about  sixty  miles  above  Bagdad,  and  died  in  the  year  254  of  the 
Hijret,  A.  D.  867.  He  was  supposed  to  have  been  poisoned,  and  died  in  the 
forty-firstyear  of  his  aga.     His  eldest  son  succeeded  him. 

11.  Hasan-bin- Aly  Askeree,  the  eleventh  imam,  was  born  at  Medeenah  in 
the  two  hundred  and  thirty-second  year  of  the  Hijret,  A.  D.  846,  and  went 
with  his  father  and  brothers  to  the  city  of  Asker,  or  Semarah,  from  which  he 


NOTES. 


433 


was  surnamed  Askeree.  He  died  and  was  buried  at  Asker,  in  the  two  hun- 
dred sixtieth  year  of  the  Hijret,  A.  D.  873,  aged  twenty-eight  years.  This 
imam  left  an  only  son  named  Mohammed.  The  talents  and  virtues  of  Hasan 
rendered  him  an  object  of  jealousy  to  the  khaleefah,  Motamed,  who  cut  him 
off,  as  was  supposed,  by  poison. 

12.  Mohammed-bin-Hasan,  surnamed  Mahdy,  the  guide,  the  twelfth  and 
last  imam,  was  born  in  the  two  hundred  and  fifty-fifth  year  of  the  Hijret, 
A.  D.  868,  in  the  reign  of  the  khaleefah  Motamed,  who,  hearing  of  his  birth, 
attempted  to  take  his  life,  but  the  imam's  mother  concealed  him  in  a  cave, 
where  he  remained  hid  till  the  close  of  life.  The  sheeahs  do  not  agree  among 
themselves  either  in  respect  to  his  life  or  his  death.  Some  of  them  declare 
that  he  died,  as  is  very  probable,  at  the  age  of  seventy-five  years,  in  the  three 
hundred  and  thirtieth  year  of  the  Hijret,  A.  D.  941,  and  that  he  never  had 
any  communication  with  his  friends,  except  in  the  most  secret  manner.  Oth- 
ers maintain  that  he  is  still  living,  miraculously,  in  the  same  cavern  where 
he  was  concealed,  and  that  he  will  appear  at  the  end  of  the  world  to  unite  all 
creeds  undei  islam.  This  fable  is  apparently  taken  from  a  tradition  of  Jews 
and  Christians  which  supposes  Elijah  to  be  alive,  and  that  he  will  appear  at  the 
end  of  time  to  prepare  for  the  advent  of  Christ.  At  different  periods  a  num- 
ber of  persons  have  arisen  among  the  Musulmans  claiming  to  be  this  Mahdy. 

The  foregoing  sketches  of  the  imams  after  Sly  are  extracted,  with  a  few 
additional  remarks,  from  D'Herbelot's  Bibliotheque  Orientale,  where  a  more 
extended  account  of  these  personages  may  be  found  under  their  respective 
names. 

The  date  of  the  imam  Mahdy's  birth  is  assigned  to  the  year  255  of  the  Hij- 
ret, A.  D.  868.  A  party  say  it  was  in  the  year  256,  and  some  maintain  that  the 
event  occurred  in  the  year  258  of  the  Hijret.  It  was  well  known  by  both  sun- 
nees  and  sheeahs  that  his  father,  the  imam  Hasan  Askeree,  died  in  the  year  260, 
which  would  leave  the  young  imam  five  years  old  at  his  father's  decease,  if 
the  first  date  be  adopted.  Many  miracles  were  manifested  by  him.  He  was 
twice  concealed,  once  for  a  space  comparatively  short,  and  afterwards  for  a 
period  which  is  indefinitely  long.  In  the  first  instance  he  left  agents  to 
whom  petitions  and  inquiries  were  addressed,  and  which  were  answered  in 
the  imam's  own  hand-writing.  These  agents  received  from  the  sheeahs  tithes 
and  votive  offerings,  according  to  the  Musulman  law,  and  caused  them  to  reach 
the  imam,  who  ordered  the  same  to  be  distributed  among  the  sayyids  and 
poor  sheeahs.  During  this  disappearance  the  imam's  party  greatly  increased. 
The  period  of  this  concealment  was  about  seventy-four  years. 

The  commencement  of  the  great  period  of  concealment  was  in  the  year  329 
of  the  Hijret,  (A.  D.  940,)  when  a  manifest  and  public  imamate  ceased.  In 
this  year  died  Mohammed-bin- Yakoob  Kulaynee,  and  that  chief  of  tradition- 
izers,  Aly-bin-Babuyah. 

The  last  of  the  illustrious  vizeers  of  Mahdy,  during  his  first  retirement,  was 
Shaykh  Jalecl  Aly-bin-Mohamraed  Semaree,  who  exercised  the  office  three 
years,  and  died  in  329  of  the  Hijret.  It  is  related  that  certain  persons,  being 
in  Baghdad,  waited  on  Jaleel  a  few  days  before  his  death,  when  he  produced 
a  firmfm  from  the  imiim  Mahdy,  the  purport  of  which  was  this:  "In  the 
name  of  God  the  compassionate,  the  merciful :  0  Aly-bin-Mohammed  Sema- 
ree, God  grant  your  brel'aren  a  reward  in  the  calamity  of  your  death,  for  after 
29 


434  '         NOTES. 

six  days  you  will  leave  the  world.  Arrange  your  affairs,  and  appoint  no  one 
your  successor,  for  the  great  period  of  concealment  has  arrived,  and  after  this 
we  shall  not  be  manifest  to  a  single  individual  except  by  special  permission 
from  the  Most  High.  A  manifestation  will  be  made  after  a  very  long  period, 
when  the  heart  of  expectation  is  hea\7  and  the  earth  is  filled  with  violence 
and  oppression.  Hereafter  some  among  the  sheeahs  will  claim  to  have  seen 
the  concealed  imfim,  but  whoever  declares  he  has  seen  me  before  the  appear- 
ance of  Sufeeein  and  certain  sounds  from  heaven,  he  is  a  liar  and  imposter : 
there  is  no  power  nor  strength  but  in  God  the  high  and  mighty."  The  visit- 
ors copied  this  letter,  returned  the  sixth  day,  found  Semaree  dying,  and  asked 
him  if  he  would  not  appoint  a  successor.  He  replied,  God  has  a  design  in  this 
long  concealment :  saying  which  he  departed  to  the  world  above. 

The  compiler  remarks  that  very  many  entitled  to  the  highest  credit  declare 
that  they  have  seen  the  imam  in  his  great  concealment,  and  after  parting 
with  him  knew  who  he  was.  Therefore  it  is  possible  the  meaning  of  the  fore- 
going tradition  is,  that  if  they  should  claim  to  have  seen  and  recognized  him 
at  the  same  time,  it  will  be  a  proof  of  their  falsehood.  (Hak-ul-Yakeen,  pp. 
126,  127.) 

Accounts  of  various  appearances  of  Mahdy  follow.  The  time  of  his  future 
manifestation  is  said  to  be  unknown,  but  will  be  indicated  by  certain  signs, 
some  of  which  are  mentioned  in  the  Hyat-ul-Kuloob.  In  1837,  a  moolla  at 
Ardoobe\d,  Georgia,  collected  multitudes  about  him,  and  it  was  given  out  that 
he  was  the  precursor  of  Mahdy.  The  Russian  Government,  apprehending  dis- 
turbances, carried  off  the  moolla,  and  expectations  about  the  imam  were  thus 
indefinitely  postponed. 

Note  106,  p.  204. 

Jesus  Christ  is  here  said  to  be  in  the  seventh  heaven  ;  at  page  195,  He  is 
stated  to  be  in  the  second  heaven.  The  compiler  of  these  different  traditions 
would  doubtless  say  that  two  distinct  ascents  of  Mohammed  are  here  re- 
ferred to. 

Note  107,  p.  212. 

The  Musulmans  call  Jesus  Christ  the  Spirit  of  God — Ruh-  Ullah ;  but  this 
title  must  not  be  confounded  with  Ruh-ul-Kudoos — The  Holy  Spirit,  who 
they  maintain  is  another  individual  creature. 

Note  108,  p.  212. 

The  story  of  Mareeah  is  explained  in  the  Hyat-ul-Kuloob.  "WTiether  she 
was  from  Egypt  or  Abyssinia,  as  different  traditions  assert,  I  leave  for  others 
to  determine.  Gibbon,  (page  927,)  in  characteristic  style  notices  this  person 
who  occasioned  some  of  the  revelations  of  Mohammed.  (See  surah  66,  and 
Sale's  Notes  on  that  chapter  of  the  Koran.     Sec  also  Note  150.) 

Note  109,  p.  216. 

Aseeah — Kharheel :  According  to  some,  he  was  Faroun's  treasurer,  and  his 
wife,  a  believer,  was  the  hair-dresser  of  Faroun's  daughters.    One  day  letting 


NOTES.  435 

her  comb  fall  she  exclaimed,  Bismillah  ! — hi  the  name  of  God! — which  being 
reported  to  Faroun,  he  summoned  the  woman,  and  finding  her  a  believer  in 
the  true  God,  burned  her  and  her  children  in  a  copper  furnace  or  oven.  Asee- 
ah  his  wife,  a  believing  Israelitess,  had  previously  worshipped  God  secretly 
in  the  house  of  Faroun ;  but  when  this  hair-dresser  was  martyred,  Aseeah 
saw  her  spirit  carried  on  high  by  angels,  and  was  thus  confirmed  in  the  faith. 
Faroun  visiting  her  related  the  story  of  the  martyr,  when  Aseeah  exclaimed, 
"Woe  to  you,  what  will  be  your  reward  from  God  !  Faroun  replied,  Perhaps 
you  are  deranged  like  that  woman.  No,  said  Aseeah,  I  am  not  deranged,  but 
I  believe  in  Him  who  is  your  Lord  and  mine,  and  Sovereign  of  the  universe. 
Faroun  then  summoned  Aseeah's  mother  and  told  her  that  her  daughter  was 
crazy,  and  ordered  the  mother  to  prevail  on  her  to  become  infidel  to  the  God 
of  Moosa,  or  he  would  cause  her,  Aseeah,  to  taste  death.  The  mother  obey- 
ed, but  to  no  purpose,  wherefore  Faroun  caused  the  faithful  Aseeah  to  be 
bound  to  four  pins  or  stakes  and  tortured  till  she  became  a  martyr.  (Hyat- 
ul-Kuloob,  vol.  I.,  pp.  160,  161.) 

Note  109,  p.  230. 

Hijret — Removal  or  flight ;  that  is,  Mohammed's  flight  from  Mekkah  to  Me- 
deenah,  which  constitutes  the  Mohammedan  era,  15th  July,  A.  D.  622.  They 
reckon  by  the  lunar  computation,  and  the  names  of  their  months  are,  first, 
Moharrem,  Sefer,  Rabeea-ul-evvel,  Rabeea-ul-akher,  Jamady-ul-evvel,  Jama- 
dy-ul-akher,  Rejeb,  Shaban,  Ramazan,  Shaval,  Zeelkadah,  and  Zeelhejah. 
Names  of  the  days  of  the  week  :  Yek-Shembah,  (Sunday,)  Doo-Shembah,  Sah- 
Shembah,  Chehar-Shembah,  Penj-Shembah,  Jumah,  Shembah,  (Saturday.) 

Note  110,  p.  233. 

"Among  the  more  commendable  days  is  that  of  Ashiira,  the  tenth  of 
Moharrem,  which,  though  some  writers  tell  us  it  was  observed  by  the  Arabs, 
and  particularly  the  tribe  of  Koreish,  before  Mohammed's  time,  yet,  as  others 
assure  us,  that  prophet  borrowed  both  the  name  and  the  fast  from  the  Jews ; 
it  being,  with  them,  the  tenth  of  the  seventh  month,  or  Tisri,  and  the  great 
day  of  expiation  commanded  to  be  kept  by  the  law  of  Moses.  Al-Kazurin 
relates  that  when  Mohammed  came  to  Medina,  and  found  the  Jews  there,  fasted 
on  the  day  of  Ashura,  he  asked  them  the  reason  of  it ;  and  they  told  him  it 
was  because  on  that  day  Pharaoh  and  his  people  were  drowned,  Moses,  and 
those  who  were  with  him,  escaping  :  whereupon  he  said  that  he  bore  a  nearer 
relation  to  Moses  than  they,  and  ordered  his  followers  to  fast  on  that  day^ 
However,  it  seems,  afterwards  he  was  not  so  well  pleased  in  having  imitated 
the  Jews  herein ;  and  therefore  declared,  that  if  he  lived  another  year,  he 
would  alter  the  day,  and  fast  on  the  ninth,  abhorring  so  near  an  agreement 
with  them."     (Sale's  Preliminary  Discourse,  p.  122.) 

The  Ashurah,  or  first  ten  days  of  Moharrem,  is  the  anniversary  of  the  imam 
Husayn's  arrival  at  Kerbela,  with  the  succeeding  events  till  his  death,  which 
took  place  on  the  tenth.  The  unfortunate  imam  was  attacked  and  at  length 
slain,  with  his  family  friends,  by  the  troops  of  the  sunnee  khaleefah  Yezeed. 
This  mournful  tragedy  is  theatrically  represented  by  the  -Persians,  who  on  these 


436  NOTES. 

occasions  beat  their  breasts  with  a  united  stroke,  and  weep  with  as  much 
enthusiasm  as  if  the  story  were  a  recent  event.  People  of  distinction  have 
the  scenes  enacted  in  the  courts  or  yards  of  their  houses,  while  crowds  of 
several  hundreds  of  people  each  assemble  here  and  there  in  the  bazars  where 
they  are  harangued  by  the  moollas  on  the  sufferings  and  martyrdom  of  their 
favorite  imam  and  his  family.  Never  have  I  seen  whole  assemblies  weep  and 
sob  with  one  voice  and  heart  as  on  these  occasions. 

Such  is  the  contagion  of  these  melting  sympathies,  that  Armenians,  as  I  have 
been  credibly  informed,  seldom  approach  as  spectators,  lest  the  tide  of  emotion 
should  overwhelm  them  and  they  involuntarily  weep  for  one  whom  with  his 
friends  and  enemies  they  regard  as  foes  altogether  of  the  Christian  faith. 

The  mesjids  at  this  season  are  thronged  with  worshippers,  among  whom  are 
crowds  of  women.  During  these  days  of  excitement  bands  of  fanatics  some- 
times run  furiously  through  the  streets,  with  daggers  in  their  hands,  with  which 
they  wound  their  own  heads,  while  the  streaming  blood  increases  their  frenzy. 
Such  excesses,  however,  are  limited.  At  night  multitudes  assemble  in  the 
courts  of  the  principal  mesjids,  where  naphta  torches  are  lighted,  and  separat- 
ing into  two  divisions,  one  shouts  Hasan  !  the  other  responds  Husayn  !  and 
thus  they  cry  Hasan  !  Husayn  !— Hasan  !  Husayn  !  both  parties  joining  at 
intervals  in  a  sort  of  chorus  roar.  Groups  of  boys  in  the  day,  with  sticks  in 
their  hands,  range  themselves  in  two  classes,  one  of  which  strikes  the  ground 
and  cries  Hasan!  and  the  other  gives  a  reciprocal  stroke  and  shouts  Husayn! 
This  national  enthusiasm  perpetuated  through  so  many  generations  is  aa 
evidence  of  the  devotion  of  the  sheeahs  to  the  family  of  Xly. 


Note  111,  p.  238. 

«'  Keblah— ^ny  thiiig  opposite.  That  part  to  which  people  direct  their  face  in 
prayer ;  (especially,  Mecca  ;  towards  the  Caaba,  or  temple,  of  which  city  the 
Mohammetans,  in  whatever  quarter  of  the  world  they  are,  turn  themselves 
when  going  to  pray.")     (Richardson's  Dictionary,  in  loc.) 


Note  112,  p.  238. 

Zikat — A  species  of  alms  for  the  poor,  or  for  religious  uses  obligatory  on 
Musulmans,  amounting  to  a  tenth,  more  or  less,  according  to  the  article  taxed 
and  the  liberality  of  the  person.  A  particular  account  of  this  tax  may  be 
found  in  the  Mishcat-ul-Masabih,  (vol.  I.,  p.  414,  et  seq.) 


Note  113,  p.  238. 

Taloot  and  Jaloot — King  Saul  and  Goliath.  After  the  time  of  IMoosa  the 
Bence  Israeel  committed  many  sins,  and  the  Lord  in  anger  caused  the  ark  of  the 
covenant  to  be  carried  to  heaven.  When  Jaloot  overcame  them  they  besought 
their  prophet  Ishmueel  [Samuel]  to  appoint  them  a  king  to  fight  their  battles^ 
Taloot  was  appointed,  and  the  ark,  moreover,  was  sent  down  to  them  by  the 
ministry  of  angels.    The  Lord  then  communicated  to  His  prophet  that  he 


NOTES. 


437 


would  cause  Jaloot  to  be  slain  by  a  man  whom  Moosa's  coat  of  mail  would  fit. 
Daood  was  found  to  be  the  man. 

When  they  were  advancing  against  the  enemy,  Taloot  said  to  his  army  that 
the  Lord  would  prove  them  by  a  stream  they  would  pass  :  each  one  that  did 
not  drink,  or  drank  no  more  than  could  be  taken  up  in  the  palm  of  the  hand, 
belonged  to  him,  while  the  rest  would  be  rejected.  Sixty  thousand  drank, 
and  only  three  hundred  and  thirteen  refrained,  with  which  little  band  Taloot 
marched  against  Jaloot  and  his  army.  Daood  advanced  against  Jaloot,  who 
was  mounted  on  an  elephant,  with  a  crown  on  his  head  in  the  front  of  which 
was  a  radiant  ruby.  His  army  was  drawn  up  on  his  right  and  left.  Daood, 
who  had  picked  up  three  stones  on  the  march,  with  his  sling  hurled  one  of 
them  at  the  right  wing  of  Jaloot's  army.  The  stone  killed  every  one  it  hit, 
and  the  whole  wing  fled.  Another  stone  routed  the  left  wing,  and  the  third 
penetrated  Jaloot's  ruby  and  brain,  and  he  fell  and  went  to  perdition.  (Hyat- 
ul-Kuloob,  vol.  I.,  p.  215.) 

Note  115,  p.  253. 

Hubel— ylw  idol,  (see  p.  334.)  "  This  idol  of  the  ancient  Arabians  was 
surrounded  by  three  hundred  and  sixty  others,  much  smaller,  and  which  were 
invoked  as  presiding  over  each  day  of  the  year."  (D'Herbelot,  sub  voce.) 
"  Hubel  represented  the  sun."     (Malte  Brun,  vol.  I.,  p.  387.) 

"  There  were  no  less  than  three  hundred  and  sixty  idols,  equalling  in  number 
the  days  of  their  year,  in  and  about  the  Caaba  of  Mecca,  the  chief  of  whom 
was  Hobal,  brought  from  Belka,  in  Syria,  into  Arabia  by  Amru  Ebu  Lohai, 
pretending  it  would  procure  them  rain  when  they  wanted  it.  It  was  the  statue 
of  a  man  made  of  red  agate,  which  having  by  some  accident  lost  a  hand,  the 
Koreish  repaired  it  with  one  of  gold  ;  he  held  in  his  hand  seven  arrows  without 
heads  or  feathers,  such  as  the  Arabs  used  in  divination."  (Sale's  Preliminary 
Discourse,  p.  41.) 

Note  116,  p.  255. 

Azayr— Esm.  ♦'  This  grievous  charge  against  the  Jews  the  commentators 
endeavor  to  support  by  telling  us  that  it  is  meant  of  some  ancient  heterodox 
Jews,  or  else  of  some  Jews  of  Medina,  who  said  so  for  no  other  reason,  than 
for  that  the  law  being  utterly  lost  and  forgotten  during  the  Babylonish 
captivity.  Ezra,  having  been  raised  to  life  after  he  had  been  dead  one  hundred 
years,  dictated  the  whole  anew  to  the  scribes,  out  of  his  own  memory ;  at 
^^h^ch  they  greatly  marvelled,  and  declared  that  he  could  not  have  done  it, 
unless  he  were  the  son  of  God.  Al  Beidawi  adds,  that  the  imputation  must 
be  true,  because  this  verse  was  read  to  the  Jews,  and  they  did  not  contradict 
it;  Avhich  they  were  ready  enough  to  do  in  other  instances."  (Sale,  vol.  I., 
p.  380.     Note.) 

There  is  a  confused  account  of  Jeremiah,  Ezra,  and  Daniel  in  the  Hyat-ul- 
Kuloob,  (vol.  I.,  p.  291,  et  seq.)  The  above  Note  sufficiently  illustrates  the 
statement  about  Ezra. 

Note  117,  p.  259. 

The  Persian  translation  of  this  verse  is,  "Eat  and  drink  till  be  manifest  to 
you  the  white  thread  of  morning  from  the  black  thread  of  night,"— that  is, 


438  NOTES. 

from  twilight  to  dawn.  The  Persian  version  of  passages  from  the  Koran, 
occurring  in  this  work,  often  differs  essentially  from  Sale,  whom,  with  two  or 
three  exceptions,  I  quote  as  the  only  English  authority  in  this  matter,  and 
generally  correct,  though  leaning  on  sunnee  authorities. 

Note  118,  p.  265. 

"  The  Kainoka  dwelt  at  Medina  under  the  protection  of  the  city :  he  seized 
the  occasion  of  an  accidental  tumult,  and  summoned  them  to  embrace  his 
religion,  or  contend  with  him  in  battle.  '  Alas,'  replied  the  trembling  Jews, 
*  we  are  ignorant  of  the  use  of  arms,  but  we  persevere  in  the  faith  and  worship 
of  our  fathers ;  why  wilt  thou  reduce  us  to  the  necessity  of  a  just  defence  ?' 
The  unequal  conflict  was  terminated  in  fifteen  days  ;  and  it  was  with  extreme 
reluctance  that  Mahomet  yielded  to  the  importunity  of  his  allies,  and  con- 
sented to  spare  the  lives  of  the  captives.  But  their  riches  were  confiscated,  their 
arms  became  more  effectual  in  the  hands  of  the  Musulmans,  and  a  wretched 
colony  of  seven  hundred  exiles  was  driven,  with  their  wives  and  children,  to 
implore  a  refuge  on  the  confines  of  Syria.  The  Nadharites  were  more  guilty, 
since  they  conspired  in  a  friendly  interview  to  assassinate  the  prophet.  He 
besieged  their  castle  three  miles  from  Medina,  but  their  resolute  defence 
obtained  an  honorable  capitulation  ;  and  the  garrison,  sounding  their  trumpets 
and  beating  their  drums,  was  permitted  to  depart  with  the  honors  of  war. 

"  The  Jews  had  excited  and  joined  the  war  of  the  Koreish  :  no  sooner  had  the 
nations  retired  from  the  ditch,  than  Mahomet,  without  laying  aside  his  armor, 
inarched  on  the  same  day  to  extirpate  the  hostile  race  of  the  children  of 
Koraidha.  After  a  resistance  of  twenty-five  days,  they  surrendered  at  dis- 
cretion. They  trusted  to  the  intercession  of  their  old  allies  of  Medina  ;  they 
could  not  be  ignorant  that  fanaticism  obliterates  the  feelings  of  humanity.  A 
venerable  elder,  to  whose  judgment  they  appealed,  pronounced  the  sentence 
o  their  death ;  seven  hundred  Jews  were  dragged  in  chains  to  the  market- 
place of  the  city ;  they  descended  alive  into  the  grave  prepared  for  their 
execution  and  burial ;  and  the  apostle  beheld  wath  an  inflexible  eye  the 
slaughter  of  his  helpless  enemies.  Their  sheep  and  camels  were  inherited  by 
the  Musulm?ins ;  three  hundred  cuirasses,  five  hundred  pikes,  a  thousand 
lances,  composed  the  most  useful  portion  of  the  spoil. 

"  Six  days'  journey  to  the  north-east  of  Medina,  the  ancient  and  wealthy 
town  of  Chaibar  was  the  seat  of  the  Jewish  power  in  Arabia  ;  the  territory, 
a  fertile  spot  in  the  desert,  was  covered  with  plantations  and  cattle,  and  pro- 
tected by  eight  castles,  some  of  which  were  esteemed  of  impregnable  strength. 
The  forces  of  Mohammed  consisted  of  two  hundred  horse,  and  fourteen  hun- 
dred foot:  in  the  succession  of  eight  regular  and  painful  sieges,  they  were 
exposed  to  danger,  and  fatigue,  and  hunger,  and  the  most  undaunted  chiefs 
despaired  of  the  event.  The  apostle  revived  their  faith  and  courage  by  the 
example  of  Ali,  on  whom  he  bestowed  the  surname  of  the  Lion  of  God.  Per- 
haps we  may  believe  that  a  Hebrew  champion  of  gigantic  stature,  was  cloven 
to  the  chest,  by  his  irresistible  scymetar ;  but  we  cannot  praise  the  modesty 
of  romance,  which  represents  him  as  tearing  from  its  hinges  the  gate  of  a 
fortress,  and  wielding  the  ponderous  buckler  in  his  left  hand.  After  the 
reduction  of  the  castles,  the  town  of  Chaibar  submitted  to  the  yoke.    The 


NOTES.  439 

chief  of  the  tribe  was  tortured,  in  the  presence  of  Mahomet,  to  force  a  confes- 
sion of  his  hidden  treasure.  The  industry  of  the  shepherds  and  husbandmen 
was  rewarded  with  a  precarious  toleration  ;  they  were  permitted,  so  long  as  it 
should  please  the  conquerer,  to  improve  their  patrimony,  in  equal  shares,  for 
his  emolument  and  their  own.  Under  the  reign  of  Omar,  the  Jews  of  Chai- 
bar  were  transplanted  to  Syria  ;  and  the  Caliph  alleged  the  injunction  of  his 
dying  master,  that  one  and  the  true  religion  should  be  professed  in  his  native 
land  of  Arabia."     (Decline  and  Fall,  ch.  L.) 

Note  119,  p.  265. 

Taghoot :  "  This  word  properly  signifies  an  idol,  or  whatever  is  worshipped 
besides  God  ;  particularly  the  two  idols  of  the  Meccans,  Allilt  and  Al-Uzza  ; 
and  also  the  devil,  or  any  seducer."     (Sale,  vol.  I.,  p.  226.    Note.) 

*'  An  idol,  a  demon,  or  any  thing  worshipped  (excepting  Omnipotence),  par- 
ticularly an  ancient  idol  at  Mecca.  Satan.  A  diviner,  etc.  (Richardson's  Dic- 
tionary.) 

Note  120,  p.  271. 

Bismillah-ur-rahman-urraheem !— Jh  the  name  of  God  the  compassionate, 
the  merciful!    Bismeka  Allah  huma  \—In  thy  name,  our  God ! 

Note  121,  p.  277. 

**  Makukas  was  governor  of  Egypt,  under  the  Greek  emperors.  He  submit- 
ted to  the  Saracen  Amrou  or  Amer."  (See  Decline  and  Fall,  ch.  L.)  Kay- 
gar— C<ssar— the  Greek  emperor  Heraclius.  Kesry — Khosroo  Purveez—em- 
peror  of  Persia. 

Note  122,  p.  280. 

Sir  John  Malcolm  adds  the  following  note  to  his  account  of  Khosroo : 
**  Khosroo  Purveez  was  encamped  on  the  banks  of  the  Karasoo  river  when 
he  received  the  letter  of  Mohammed.  Enraged  at  being  called  upon  by  an 
Arabian  of  whose  name  he  had  probably  never  before  heard,  to  renounce  the 
religion  of  his  fathers,  he  tore  the  letter  and  cast  it  into  the  Karasoo.  For  this 
action,  the  moderate  author  of  the  Zeenut-ul-Tuarikh  calls  him  a  wretch,  and 
rejoices  in  his  subsequent  misfortunes.  These  impressions  still  exist.  I 
remarked  to  a  Persian,  when  encamped  near  the  Karasoo,  in  1800,  that  the 
banks  of  that  river  were  very  high,  which  must  make  it  difficult  to  apply  its 
waters  to  the  purposes  of  irrigation.  "  It  once  fertilized  the  whole  country," 
said  the  zealous  Mahommedan,  "but  its  channel  sunk  with  horror  from  its 
banks,  when  that  madman  Khoosroo,  threw  our  holy  prophet's  letter  into  its 
stream  which  has  ever  since  been  accursed  and  useless."  (Malcolm's  His- 
tory of  Persia,  vol.  I,  p.  159.    Note.) 

Note  123,  p.  280. 

Shahinshah— JTm^  of  kings.  This  title  is  still  assumed  by  the  Persian 
monarchs.    AJem  appears  to  be  the  Arabic  name  for  Persia.    This  country  is 


440  NOTES. 

still  denominated  Ajem  by  the  Turks,  while  by  the  natives  themselves  and  in 
their  histories  it  is  universally  called  Eeran. 

Note  124,  p.  280. 

"  Sheeruyah  put  to  death  and  succeeded  Purveez,  but  enjoyed  his  ill  acquir- 
ed crown  only  eight  months,  dying  of  melancholy."  (See  Malcolm,  vol.  I.^ 
pp.  162,  163,  where  the  name  is  written  Schiroueh.) 

Note  125,  p.  281. 

Eesa  the  false  prophet  appears  to  have  been  identical  with  Al  Aswad,  alias 
Aiha-la,  an  apostate  from  Mohammedanism,  who  gained  a  party,  but  was  put 
to  death  the  night  before  Mohammed  died.  (Sale's  Preliminary  Discourse, 
p.  180.) 

Note  126,  p.  281 

Himyfir — *M  district  in  Yemen,  the  dialect  of  whose  inhabitants  was  more 
agreeable  and  pure  than  that  of  the  Koraysh ;  but  the  promulgation  of  the 
Koran,  and  the  victories  of  Mohammed,  gave  the  latter  a  triumph  over  the 
other."     (Malte  Brun,  vol.  I.,  p.  395.) 

Note  127,  p.  286. 

There  is  a  sect  in  Persia,  called  Xly-Allahees,  who  maintain  that  the  Deity 
was  incarnate  in  Aly,  which  is  considered  a  blasphemous  doctrine  by  the 
Orthodox. 

The  sheeahs  relate  that  a  man  by  the  name  of  Noosary,  addressing  S.ly  aa 
divine,  was  smitten  to  death  for  the  blasphemy  by  the  indignant  hero.  At 
the  entreaty  of  the  bereaved  family  Aly  prayed  that  he  might  be  restored  to 
life,  which  was  no  sooner  done,  than  Noosary,  nothing  daunted  by  his  late 
grapple  with  the  king  of  terrors,  declared,  O  Aly,  I  believed  you  to  be  divine 
before,  but  now  by  your  restoring  me  to  life  I  know  you  to  be  Deity.  From 
this  man  have  sprung  a  sect  called  Noosarees,  who  maintain  that  Aly  was  an 
incarnation  of  the  Deity.  In  the  tribe  of  Lak,  in  the  region  of  Kermanshah, 
is  a  large  number  of  this  sect.  In  the  tribe  of  Hazarah,  whose  hordes 
are  scattered  about  Kabool  and  Kandahar,  Noosarees  or  Aly-Allahees  are 
numerous.  This  information  was  given  me  by  a  moolla  of  Sheeraz,  a  native  of 
Kabool  and  member  of  the  Hazarah  tribe. 

It  is  said  that  a  majority  of  the  Loorees  of  Looristan  are  of  this  sect.  A 
village  called  Il/chache,  about  twenty  miles  south  of  Tebreez,  is  peopled  chiefly 
with  Aly-All»hees,  who  are  also  found  among  the  Koords  and  elsewhere.  The 
leading  tenet  of  the  sect — the  divinity  of  Aly — is  considered  blasphemous  by 
both  sheeahs  and  sunnees. 

All  Persians,  however,  invoke  K\y  frequently,  particularly  when  lifting  a 
burden,  or  commencing  anything  difficult  or  adventurous.  Yd  2.ly  ! — O  Aly! 
is  a  very  common  exclamation,  and  is  sometimes  inscribed  as  a  motto  on  a 
shop  or  building.  Dervishes,  in  their  begging  songs  and  calls,  invoke  Aly  as 
often  and  as  ardently  as  any  saint  in  the  calendar  was  ever  appealed  to. 


NOTES. 


Note  128,  p.  287. 


441 


The  ardent  temperament  of  the  Arabs  delights  to  express  its  various  passions 
in  poetical  rhapsodies.  Of  this  habit  many  examples  occur  in  the  Hyat-ul- 
Kuloob. 

Note  129,  p.  290. 

This  form  of  address  is  of  frequent  occurrence  in  this  work.  Fidaet-shevera ! 
—May  I  he  thy  sacrifice  /—is  the  common  introduction  of  a  petition  or  letter 
from  a  Persian  to  his  prince.  The  equivalent  Turkish  phrase— Kor&aJi  olim— 
is  used  by  the  Azerbijanees  to  a  superior,  as  a  preface  to  all  urgent  requests. 

Note  130,  p.  302. 

The  imam  Reza  being  asked  which  of  the  three  accounts  was  correct,  namely, 
whether  Adam  ate  of  wheat,  or  grapes,  or  envy,  replied  that  all  were  true ;  for 
as  the  trees  of  paradise  bear  different  fruits,  so  that  of  which  Adam  ate,  though 
forbidden  to  do  so  by  his  Creator,  bore  wheat  and  grapes.  He  also  envied 
the  superior  rank  of  Mohammed  and  his  family,  whose  names  he  beheld  on 
the  pillars  of  the  empyrean.  He  was  warned  against  this  envy  by  the  Most 
High,  but  yielding  to  it,  Shaytan  was  permitted  to  tempt  him  to  eat  of  the 
forbidden  fruit,  and  Hava,  looking  with  an  eye  of  envy  towards  Fatimah,  fell 
into  the  same  transgression.     (Hyat-ul-Kuloob,  vol.  I.,  p.  34.) 

Note  131,  p.  302. 

Akabah,  among  a  variety  of  meanings,  signifies  a  mountain,  hill  or  eminence, 
especially  the  steep  and  difficult  part  of  such  height.  An  Akabah  is  mentioned 
in  Mekkah,  (page  220,)  which  probably  was  only  an  elevated  portion  of  that 
city.  The  Akabah  mentioned  here  appears  to  have  been  the  mountain  range 
east  of  the  gulf  of  Akabah,  or  eastern  bay  of  the  Red  Sea.  Near  the  northern 
extremity  of  this  bay  were  Elath  or  Aylah  and  a  place  called  Akabah. 

Note  132,  p.  307. 

Some  of  the  tribes  mentioned  in  this  list  were  in  Arabia,  some  in  Syria,  and 
others  in  Africa.  Their  "  kings'"  were  only  chiefs.  Habeshah,  or  Abyssinia, 
was  indeed  a  nation  whose  monarch  might  properly  rank  with  kings  ;  the  rest 
were  governors  or  chiefs.  Some  of  them  are  noticed  in  Sale's  Preliminary 
Discourse,  (page  70.) 

Note  133,  p.  308. 

The  general  sentiment  of  this  address  is  expressed  in  surah  59  :  22-24,  and 
in  surah  61  :  6,  namely :  "  He  is  God,  besides  whom  there  is  no  God  ;  who 
knoweth  that  which  is  future,  and  that  which  is  present :  he  is  the  most 
Merciful;  he  is  God,  besides  whom  there  is  no  God  :  the  King,  the  Holy,  the 


442  NOTES. 

Giver  of  peace,  the  Faithful,  the  Guardian,  the  Powerful,  the  Strong,  the 
Most  High.  Far  be  God  exalted  above  the  idols  which  they  associate  with 
him!  He  is  God,  the  Creator,  the  Maker,  the  Former.  He  hath  most 
excellent  names.  Whatever  is  in  heaven  and  earth  praiseth  him :  and  He  is 
the  Mighty,  the  Wise." 

"  And  when  Jesus  the  son  of  Mary  said,  0  children  of  Israel,  verily  I  am 
the  apostle  of  God  sent  unto  you,  confirming  the  law  which  was  delivered 
before  me,  and  bringing  good  tidings  of  an  apostle  who  shall  come  after  me, 
and  whose  name  shall  be  Ahmed."  (See  page  313,  where  Farkaleet  is  called 
Ahmed.) 

Note  134,  p.  308. 

Faran  or  Paran,  Gen.  21 :  31.  Name  of  a  mountain  of  the  Midianites,  in 
Arabia,  which  was  reduced  to  powder  in  view  of  the  majesty  of  God.  (D'Her- 
belot,  p.  315.) 

Note  135,  p.  309. 

Dujal :  "  This  word  signifies  properly  in  Arabic  a  liar,  or  impostor,  and  is 
the  title  which  the  Mohammedans  give  to  their  Anti-Christ  or  Meseeh-ul- 
Dujal.  They  think  he  will  come  at  the  end  of  the  world,  and  be  mounted  on 
an  ass,  and  that  Jesus  Christ  will  descend  to  combat  and  slay  him."  (D'Her- 
belot,  p.  258.     Article  Daggial.) 

"  The  Muslemans  will  conquer  the  countries  of  Greece,  after  which  they  will 
not  be  thrown  into  commotions,  and  Constantinople  will  be  taken.  And 
whilst  the  Musulmans  shall  be  dividing  the  plunder,  having  hung  up  their 
swords  upon  the  olive  tree,  all  of  a  sudden,  the  devil  will  call  out,  Yerily 
Dajjal  has  attacked  your  wives  and  children,  in  your  absence.  Then,  on 
hearing  this,  the  Muslemans  will  come  out  of  the  city,  and  this  information 
of  devils  will  be  false :  but  when  they  enter  Syria,  Dajjal  will  come  out,  and 
whilst  the  Muslemans  shall  be  preparing  their  implements  of  war,  and  dressing 
their  ranks,  all  on  a  sudden,  prayers  will  begin,  and  Jesus  son  of  Mary  will 
come  down,  and  act  as  imam  to  them.  And  when  Dajjal,  this  enemy  of  God, 
shall  see  Jesus,  he  will  be  near  dissolving  away,  like  salt  in  water.  And  if 
Jesus  lets  him  alone,  verily,  he  will  melt  and  perish,  and  God  will  kill  him 
by  the  hand  of  Jesus  ;  and  he  will  show  to  the  people  the  blood  of  Dajjal  upon 
his  lance."     (Mishcat-ul-Masabih,  vol.  II.,  p.  551.) 

Dujal,  say  the  Persians,  will  have  but  one  eye  and  one  eyebrow  ;  he  will  rise 
out  of  a  well  or  pit  at  Isfahan  in  a  time  of  famine ;  be  mounted  on  an  ass 
whose  step  will  reach  from  country  to  country.  He  will  have  an  oven  on  his 
ass  from  which  he  will  throw  off  bread  in  a  cloud,  while  gold  coin  will  drop 
in  a  stream  from  the  mouth  of  the  ass,  whose  excretions  will  be  dates.  In 
this  [way  Dujal  will  soon  turn  the  world  to  himself  and  infidelity.  Mahdy 
will  then  appear,  and  Christ  descend,  by  whom  Dujal  will  be  slain,  and  the 
world,  purified  from  evil,  will  be  restored  to  a  paradisal  state. 

Note  136,  p.  309. 

Musaylemah  :  "  In  the  fertile  province  of  Yemamah,  between  the  Red  Sea 
and  the  Gulf  of  Persia,  in  a  city  not  inferior  to  Medina  itself,  a  powerful  chief, 


NOTES.  443 

(his  name  was  Moseilama,)  had  assumed  the  character  of  a  prophet,  and  the 
tribe  of  Hanifa  listened  to  his  voice.  A  female  prophetess  was  attracted  by 
his  reputation :  the  decencies  of  words  and  actions  were  spurned  by  these 
favorites  of  heaven,  and  they  employed  several  days  in  mystic  and  amorous 
converse.  An  obscure  sentence  of  his  Koran,  or  book,  is  yet  extant ;  and,  in 
the  pride  of  his  mission,  Moseilama  condescended  to  offer  a  partition  of  the 
earth.  The  proposal  was  answered  by  Mahomet  with  contempt :  but  the  rapid 
progress  of  the  imposter  awakened  the  fears  of  his  successor :  forty  thousand 
Moslems  were  assembled  under  the  standard  of  Caled,  and  the  existence  of 
their  faith  was  resigned  to  the  event  of  a  decisive  battle.  In  the  first  action 
they  Avere  repulsed  with  the  loss  of  twelve  hundred  men  ;  but  the  skill  and 
perseverance  of  their  general  prevailed  :  their  defeat  was  avenged  by  the 
slaughter  of  ten  thousand  infidels,  and  Moseilama  himself  was  pierced  by  an 
Ethiopian  slave  with  the  same  javelin  which  had  mortally  wounded  the  uncle 
of  Mahomet."     (Decline  and  Fall,  ch.  L.) 

"  The  uncle  of  Mahomet,"  above  mentioned,  was  Hamzah.  (See  the  story  of 
his  being  slain  by  Vashy,  page  253.)  (For  a  corresponding  account,  see  Sale's 
Preliminary  Discourse,  p.  179.) 

"Khardy  or  Kerdje,  according  to  the  Arabians,  is  the  same  canton  which 
has  Yemama  for  its  capital,  a  place  of  great  note  since  the  days  of  Mahomet, 
as  the  residence  of  the  rival  prophet  Moseilama."  (Malte  Brun,  vol.  I., 
p.  388.) 

Note  137,  p.  315. 

It  is  related  that  God  sent  one  hundred  and  twenty-four  thousand  prophets, 
to  whom  were  communicated  one  hundred  and  twenty-four  divine  books. 
(Hyat-ul-Kuloob,  vol.  I.,  p.  3.) 

Note  138,  p.  320. 

Injeel.  The  Musulmans  say  that  Jesus  Christ  carried  his  Injeel  or  Gospel 
back  to  heaven,  and  that  the  Gospel  now  held  by  Christians  is  a  fabrication  of 
his  followers.     It  is  vain  to  demand  proof  of  this  fable. 

Note  139,  p.  324. 

Yoonas— Jona^.  The  imam  Saduk  relates  that  the  Most  High  never 
stayed  the  punishment  of  any  people  after  its  signs  appeared,  except  for  the 
people  to  whom  Yoonas  was  sent.  Having  summoned  them  to  islam,  and 
been  rejected,  he  invoked  a  curse  upon  them  notwithstanding  one  of  the  two 
believers  among  them  dissuaded  him  from  the  imprecation.  This  believer 
remained  with  the  people,  but  the  other,  with  Yoonas,  left  the  city.  When 
the  day  arrived  on  which  divine  wrath  was  to  descend,  the  believer  induced 
the  people  to  go  out  to  the  country,  taking  with  them  their  animals,  and 
humble  themselves  before  God  and  supplicate  His  mercy.  This  repentance 
was  accepted  and  the  people  spared.  Yoonas  returning  to  see  how  the  people 
had  been  destroyed,  found  them  at  their  employments,  and  becoming  very 
angry  that  his  imprecation  had  been  averted,  he  went  to  the  sea  and  embarked, 
but  the  vessel  being  stopped  by  a  monstrous  fish,  the  terrified  sailors  cast  lot 


444  NOTES. 

for  the  sinner,  and  Yoonas  being  taken,  was  cast  into  the  mouth  of  the  fish. 
After  being  carried  through  various  seas  he  was  brought  up  the  Dujlah,  or 
Tigris,  and  thence  carried  down  through  the  earth,  where  he  had  an  interview 
with  Karoon  or  Korah.  He  was  at  last,  at  his  prayer,  delivered  from  the  fish. 
The  story  of  his  shade  follows,  and  complaining  at  its  removal,  he  is  at  length 
taught  by  the  Most  High  the  value  of  mercy.  (Hyat-ul-Kuloob,  vol.  I., 
p.  301.) 

Note  140,  p.  324. 

Karoon  or  Korah,  Gen.  16.  He  is  said  by  some  to  have  been  the  cousin  of 
Moosa,  and  vastly  rich.  After  the  passage  of  the  Red  Sea,  when  the  Israelites 
were  repenting  of  their  disobedience  in  not  attacking  the  Amalekites,  Karoon 
would  not  join  in  their  penitence.  Moosa  expostulated  Avith  him,  but  was 
derided,  and  when  he  sat  down  in  the  shade  of  Karoon's  tent  the  wretch 
ordered  some  ashes  and  water  to  be  thrown  on  him.  Moosa  was  excessively 
exasperated,  and  called  on  the  Lord  to  avenge  him  if  he  was  a  prophet  of  the 
Most  High.  Every  thing  was  then  submitted  to  Moosa's  order,  and  Karoon 
was  swallowed  up  by  the  earth.     (Hyat-ul-Kuloob,  vol.  I.,  p.  186.) 

Note  141,  p.  330. 

"  The  pilgrims,  being  arrived  at  Mecca,  immediately  visit  the  temple,  and 
then  enter  on  the  performance  of  the  prescribed  ceremonies,  which  consist 
chiefly  in  going  in  procession  round  the  Caaba,  in  running  between  the  Mounts 
Safa  and  Merwa,  in  making  the  station  on  Mount  Arafat,  and  slaying  the 
victims,  and  shaving  their  heads  in  the  valley  of  Mina. 

"  In  compassing  the  Caaba,  which  they  do  seven  times,  beginning  at  the 
corner  where  the  black  stone  is  fixed,  they  use  a  short,  quick  pace  the  three 
first  times  they  go  round  it,  and  a  grave,  ordinary  pace  the  four  last ;  which,  it 
is  said,  was  ordered  by  Mohammed,  that  his  followers  might  show  themselves 
strong  and  active,  to  cut  off  the  hopes  of  the  infidels,  who  gave  out  that  the 
immoderate  heats  of  Medina  had  rendered  them  weak.  But  the  aforesaid 
quick  pace  they  are  not  obliged  to  use  every  time  they  perform  this  piece  of 
devotion,  but  only  at  some  particular  times.  So  often  as  they  pass  by  the 
black  stone,  they  either  kiss  it,  or  touch  it  with  their  hand  and  kiss  that. 

*'  The  running  between  Safa  and  Merwa  is  also  performed  seven  times, 
partly  with  a  slow  pace,  and  partly  running,  for  they  Avalk  gravely  till  they 
come  to  a  place  between  two  pillars  ;  and  there  they  run,  and  afterwards  walk 
again,  sometimes  looking  back,  and  sometimes  stopping,  like  one  who  has 
lost  something,  to  represent  Hagar  seeking  water  for  her  son;  for  the  ceremony 
is  said  to  be  as  ancient  as  her  time. 

*'  On  the  ninth  of  Dhul'hajja,  after  morning  prayer,  the  pilgrims  leave  the 
valley  of  Mina,  whither  they  come  the  day  before,  and  proceed  in  a  tumultuous 
and  rushing  manner  to  Mount  Arafat,  where  they  stay  to  perform  their 
devotions  till  sunset :  then  they  go  to  Mozdalifa,  an  oratory  between  Arafat 
and  Mina,  and  there  spend  the  night  in  prayer  and  reading  the  Koran.  The 
next  morning  by  daybreak  they  visit  al  Masher  al  haram,  or  the  sacred  monu- 
ment, and  departing  thence  before  sunrise,  haste  by  Batn  Mohasser  to  the 
valley  of  Mina,  where  they  throw  seven  stones  at  three  marks  or  pillars,  in 


NOTES. 


445 


imitation  of  Abraham,  who,  meeting  the  devil  in  that  place,  and  being  by  him 
disturbed  in  his  devotions,  or  tempted  to  disobedience,  when  he  was  going  to 
sacrifice  his  son,  was  commanded  by  God  to  drive  him  away  by  throwing  stones 
at  him ;  though  others  pretend  this  rite  to  be  as  old  as  Adam,  who  also  put 
the  devil  to  flight  in  the  same  place,  and  by  the  same  means. 

"  This  ceremony  being  over,  on  the  same  day,  the  tenth  of  Dhul'hajja,  the 
pilgrims  slay  their  victims  in  the  said  valley  of  Mina,  of  which  they  and  their 
friends  eat  part,  and  the  rest  is  given  to  the  poor.  These  victims  must  be 
either  sheep,  goats,  kine,  or  camels  ;  males,  if  of  either  of  the  two  former  kinds, 
and  females  if  of  either  of  the  latter,  and  of  a  fit  age.  The  sacrifices  being  over, 
they  shave  their  heads  and  cut  their  nails,  burying  them  in  the  same  place ; 
after  which  the  pilgrimage  is  looked  on  as  completed,  though  they  again  visit 
the  Caaba,  to  take  their  leave  of  that  sacred  building. 

"  The  above  mentioned  ceremonies,  by  the  confession  of  the  Mohammedans 
themselves,  were  almost  all  of  them  observed  by  the  pagan  Arabs  many  ages 
before  their  prophet's  appearance  ;  and  particularly  the  compassing  of  the 
Caaba,  the  running  between  Safa  and  Merwa,  and  the  throwing  of  the  stones 
in  Mina ;  and  were  confirmed  by  Mohammed,  with  some  alterations  in  such 
points  as  seemed  most  exceptionable:  thus,  for  example,  he  ordered  that 
when  they  compassed  the  Caaba,  they  should  be  clothed ;  whereas  before  his 
time  they  performed  that  piece  of  devotion  naked,  throwing  off  their  clothes 
as  a  mark  that  they  had  cast  off  their  sins,  or  as  signs  of  their  disobedience 
towards  God."     (Sale's  Preliminary  Discourse,  pp.  127,  128.) 

Note  142,  p.  330. 

"  The  celebrated  black  stone  is  set  in  silver,  and  fixed  in  the  south-east 
corner  of  the  Caaba,  being  that  which  looks  towards  Basra,  about  two  cubits 
and  one-third,  or,  which  is  the  same  thing,  seven  spans  from  the  ground. 
This  stone  is  exceedingly  respected  by  the  Mohammedans,  and  is  kissed  by 
the  pilgrims  with  great  devotion,  being  called  by  some  the  right  hand  of  God 
on  earth.  They  fable  that  it  is  one  of  the  precious  stones  of  paradise,  and 
fell  down  to  the  earth  with  Adam,  and  being  taken  up  again,  or  otherwise 
preserved  at  the  deluge,  the  angel  Gabriel  afterwards  brought  it  back  to 
Abraham  when  he  was  building  the  Caaba.  It  was  at  first  whiter  than  milk, 
but  grew  black  long  since  by  the  touch  of  amenstruous  woman,  or,  as  others 
tell  us,  by  the  sins  of  mankind,  or  rather  by  the  touches  and  kisses  of  so 
many  people ;  the  superfices  only  being  black,  and  the  inside  still  remaining 
white.  The  Karmatians,  a  sect  which  arose  278  of  the  Hijret,  (A.  D.891,) 
carried  off  this  stone,  and  kept  it  twenty-two  years,  and  then  sent  it  back." 
(Sale's  Preliminary  Discourse,  p.  125.) 

Note  143,  p.  332. 

Kx2iivLt— Knowledge.  «  A  mountain  near  Mecca,  [eight  or  ten  miles  distant,] 
80  called  because  Adam  there  met  and  knew  his  wife  after  a  very  long 
separation.  Yet  others  say  that  Gabriel,  after  he  had  instructed  Abraham  in 
all  the  sacred  ceremonies,  coming  to  Arafat,  there  asked  him  if  he  knew  the 
ceremonies  which  had  been  shown  him  ;  to  which  Abraham  answering  in  the 
affirmative,  the  mountain  had  thence  its  name." 


446  NOTES. 

"  Al  Masher  al  haram  is  a  mountain  in  the  farther  part  of  Mozdalifa,  where 
it  is  said  Mohammed  stood  praying  and  praising  God,  till  his  face  became 
extremely  shining."    (Sale's  Koran,  vol.  I.,  p.  216,  217.    Notes.) 

Note  144,  p.  334. 

The  sheeahs  perform  the  pilgrimage  in  large  numbers  annually  in  their  own 
proper  persons.  I  fancy  the  license  to  do  it  by  proxy  is  not  much  used.  The 
number  of  pilgrims  from  Persia  of  course  varies  in  different  years.  Meerza 
Sayyid  Aly  of  Sheeray,  the  Persian  assistant  of  the  lamented  martyr  in  trans- 
lating the  New  Testament,  told  me  he  thought  the  annual  company  of  Persian 
pilgrims  to  Mekkah  exceeded  two  thousand.  At  Tebreez  I  have  received  the 
same  general  estimate,  and  it  maybe  an  approximation  to  the  average  number. 
From  the  northern  parts  of  Persia  the  pilgrimage  is  reckoned  to  occupy  a 
year,  and  is  attended  with  much  expense,  fatigue  and  danger. 

The  other  subject,  that  of  taking  concubines  for  a  limited  period,  is  a  prac- 
tical affair  with  the  Persians,  who  do  not  doubt  its  lawfulness.  For  example, 
a  merchant  of  Tebreez  leaves  his  family  and  visits  Isfahan  or  Meshid  for 
purposes  of  trade  which  detain  him  there  some  months  or  years.  If  he  chooses 
and  finds  a  woman  content  to  live  with  him  a  limited  time,  the  arrangement  is 
made  according  to  prescribed  rules  and  the  payment  or  promise  to  the  woman 
of  a  sum  agreed  on  by  them.  The  man  is  held  responsible  to  a  certain  degree 
for  the  support  of  offspring  that  may  follow  such  a  union.  After  the  stipulated 
period  has  elapsed,  both  parties  are  independent  of  each  other.  A  woman  of 
this  class,  which  enjoys  little  respect,  is  called  mutah. 

Note  145,  p.  334. 

Xly's  inauguration  to  the  klalafat  at  this  time  and  place  is  confidently 
maintained  by  the  sheeahs,  who  affirm  that  even  the  sunnees  do  not  deny  it. 
The  Mishcat-ul-Masabih,  which  is  occasionally  quoted  in  these  Notes,  is  a 
sunnee  collection  of  Mohammedan  traditions.  In  the  second  volume,  pages 
780,  781,  is  the  following  allusion  to  the  day  of  Ghadeerkhom.  "  Zaid-ibn- 
Arkum  said,  '  One  day  his  majesty  [Mohammed]  stood  up  to  repeat  the 
Khiitfah  in  the  middle  of  us  at  Ghadiz  K/ium,  praised  and  glorified  God,  and 
gave  us  advice,  and  reminded  us  of  God's  rewards  and  punishments ;  then 
said,  '*  Take  heed,  O  men !  I  am  only  human;  it  is  near  that  the  angels  of 
death  will  come  to  take  my  soul ;  and  I  will  accept  the  order  of  my  cherisher, 
and  I  shall  leave  two  precious  things  with  you ;  the  first  of  them  the  book  of 
God  in  which  is  explained  the  straight  road,  and  an  explanation  of  actions  by 
which  the  place  of  one's  wishes  may  be  easily  attained ;  then  act  by  it,  and 
seize  it  ardently.'  "  Zaid  says,  "  then  his  majesty  was  the  means  of  our  acting 
by  the  book  of  God,  and  gave  us  a  desire  for  it."  After  that,  his  majesty  said, 
•*  the  second  are  the  people  of  my  house  ;  I  remind  you  of  God's  punishments, 
if  you  offend  in  your  duty  to  them."  (And  in  one  tradition  it  is  thus  that 
his  majesty  said,  •*  the  book  is  God's  rope  ;  Avhoever  follows  it  and  acts  by  it, 
shall  be  on  the  right  road,  and  whoever  abandons  it  shall  stray.")  (Mishcat- 
ul-Masabih,  vol.  II.,  pp.  780,  781.) 


NOTES.  447 

Note  146,  p.  335. 

The  white  of  his  armpits  :  This  is  often  quoted  by  the  Persians,  whose  coats 
are  open  under  the  arm,  which,  when  raised,  exposes  the  shirt  in  that  place. 

Note  147,  p.  336. 

Ruh,  or  Ruh-ul-Kudoos— Ti^e  Holy  Spirit — is  here  mentioned  in  contradis- 
tinction to  the  angels,  implying  that  He  is  a  Being  different  from  them  and 
more  exalted. 

Note  148,  p.  339. 

Sale's  translation  of  verse  11,  surah  36,  is  inadmissible  here.  He  renders  it 
thus:  "And  every  thing  do  we  set  down  in  a  plain  register."  In  many 
instances  he  differs  from  the  Persians,  who  have  a  version  of  the  Koran  in 
their  own  language,  which  they  interline  in  red  ink.  I  have  followed  the 
interpretation  given  in  the  traditions. 

Note  149,  p.  341. 

Many  texts,  as  the  Koran  now  stands,  are  quoted  by  the  sheeahs  in  favor  of 
Xly,  but  they  insist  that  some  plain  passages  about  Aly's  preeminence  were 
rejected  by  Abubekr  and  the  other  publishers. 

"  When  Mohammed  died,  he  left  his  revelations  in  disorder  and  not  digested 
into  the  method,  such  as  it  is,  which  we  now  find  them  in.  This  was  the 
work  of  his  successor,  Abu  Beer,  who  considering  that  a  great  number  of 
passages  were  committed  to  the  memory  of  Mohammed's  followers,  many  of 
whom  were  slain  in  their  wars,  ordered  the  whole  to  be  collected,  not  only 
from  the  palm-leaves  and  skins  on  which  they  had  been  written,  and  which 
were  kept  between  two  boards  or  covers,  but  also  from  the  mouths  of  such  as 
had  gotten  them  by  heart.  And  this  transcript  when  completed  he  committed 
to  the  custody  of  Hafsa,  the  daughter  of  Omar,  one  of  the  prophet's  widows. 
*'  In  the  thirtieth  year  of  the  Hejra,  Othman  being  then  Khalif,  and 
observing  the  great  disagreement  in  the  copies  of  the  Koran  in  the  several 
provinces  of  the  empire,  those  of  Irak,  for  example,  following  the  reading  of 
Abu  Musa  al  Ashari,  and  the  Syrians  that  of  Macdad  Ebu  Aswad,  he,  by 
advice  of  the  companions,  ordered  a  great  number  of  copies  to  be  transcribed 
from  that  of  Abu  Beer,  in  Hafsa's  care,  under  the  inspection  of  Zeid  Ebu 
Thabet,  Abdallah  Ebu  Zobair,  SaYd  Ebu-ul-As,  and  Abd'abrahman  Ebu  al 
Hareth  the  Makhzumite ;  whom  he  directed  that  wherever  they  disagreed 
about  any  word,  they  should  write  it  in  the  dialect  of  the  Koreish,  in  which  it 
was  at  first  delivered.  These  copies  when  made  were  dispersed  in  the  several 
provinces  of  the  empire,  and  the  old  ones  burnt  and  suppressed."  (Sale's 
Preliminary  Discourse,  pp.  80,  81.) 

Note  150,  p.  354. 

**  0  Prophet,  why  boldest  thou  that  to  be  prohibited  which  God  hath  allow- 
ed thee,  seeking  to  please  thy  wives;  since  God  is  inclined  to  forgive,  and 


448  NOTES. 

merciful  ?  God  hath  allowed  you  the  dissolution  of  your  oaths :  and  God  is 
your  master,  and  he  is  knowing  and  wise."     (Surah  66  :  1,  2.) 

"  Mohammed  having  lain  with  a  slave  of  his  named  Mary,  of  Coptic  extract 
(who  had  been  sent  him  as  a  present  by  al  Mokawkas,  governor  of  Egypt),  on 
the  day  which  was  due  to  Ayesha,  or  to  Hafsa,  and,  as  some  say,  on  Hafsa's 
own  bed,  while  she  was  absent,  and  this  coming  to  Hafsa's  knowledge,  she  took 
it  extremely  ill,  and  reproached  her  husband  so  sharply,  that,  to  pacify  her,  he 
promised,  with  an  oath,  never  to  touch  the  maid  again:  and  to  free  him  from 
the  obligation  of  this  promise  was  the  design  of  the  chapter."  (Sale's  Koran, 
vol.  II.,  p.  3i5.    Note.) 

"  One  of  his  wives,  Hafsa,  the  daughter  of  Omar,  surprised  him  on  her  own 
bed,  in  the  embraces  of  his  Egyptian  captive :  she  promised  secrecy  and  for- 
giveness :  he  swore  that  he  would  renounce  the  possession  of  Mary.  Both 
parties  forgot  their  engagements,  and  Gabriel  again  descended  with  a  chapter 
of  the  Koran,  to  absolve  him  from  his  oath,  and  to  exhort  him  freely  to  enjoy 
his  captives  and  concubines,  without  listening  to  the  clamors  of  his  wives.  In 
a  solitary  retreat  of  thirty  days,  he  labored  alone  with  Mary,  to  fulfil  the  com- 
mands of  the  angel.  When  his  love  and  revenge  were  satia,ted,  he  summoned 
to  his  presence  his  eleven  wives,  reproached  their  disobedience  and  indiscre- 
tion, and  threatened  them  with  a  sentence  of  divorce,  both  in  this  world  and 
in  the  next — a  dreadful  sentence,  since  those  who  had  ascended  the  bed  of 
the  prophet  were  forever  excluded  from  the  hope  of  a  second  marriage." 
(Decline  and  Fall,  ch.  L.) 

Note  151,  p.  361. 

Accounts  respecting  Lokman  are  various.  Some  affirm  he  was  simply  a  wise 
man,  while  others  insist  that  he  was  a  prophet.  He  is  said  to  have  been  the 
son  of  the  sister  or  the  aunt  of  lyoob,  [Job,]  and  lived  till  the  time  of  Daood. 
He  was  unaffected  by  worldly  gains  and  losses,  and  remarkable  for  profound 
and  useful  thought.  He  had  many  wives  and  children.  Angels  being  sent 
down  to  him  were  astonished  at  his  wisdom.  One  night  when  he  was  asleep 
the  Most  High  sent  the  lights  of  wisdom  upon  him,  which  enveloped  him  from 
head  to  foot,  and  he  became  the  wisest  of  men  in  his  age.  (Hyat-ul-Kuloob, 
vol.  I.,  p.  207.) 

Note  152,  p.  362. 

"  When  a  corpse  is  laid  in  the  grave,  they  say  he  is  received  by  an  angel, 
who  gives  him  notice  of  the  coming  of  the  two  Examiners,  which  are  two 
black  livid  angels,  of  a  terrible  appearance,  named  Mouker  and  Nakir.  These 
order  the  dead  person  to  sit  upright,  and  examine  him  concerning  his  faith, 
as  to  the  unity  of  God  and  the  mission  of  Mohammed:  if  he  answer  rightly, 
they  suffer  the  body  to  rest  in  peace,  and  it  is  refreshed  by  the  air  of  paradise; 
but  if  not,  they  beat  him  on  the  temples  with  iron  maces,  till  he  roars  out  for 
anguish  so  loud,  that  he  is  heard  by  all  from  east  to  west,  except  men  and  geniL 
Then  they  press  the  earth  on  the  corpse,  which  is  gnawed  and  stung  till  the 
resurrection  by  ninety-nine  dragons  with  seven  heads  each :  or,  as  others  say, 
their  sins  will  become  venomous  beasts,  the  grievous  ones  stinging    like 


NOTES.  449 

dragons,  the  smaller  like  scorpions,  and  the  others  like  serpents  —  circum- 
stances which  some  understand  in  a  figurative  sense."  (Sale's  Preliminary 
Discourse,  p.  90.) 

Mohammed  borrowed  largely  from  the  Jews,  notwithstanding  his  aversion 
to  that  people,  some  of  whom  embraced  islam,  and  of  course,  furnished  the 
means  of  his  becoming  acquainted  with  the  opinions  of  their  brethren.  In 
an  account  of  the  Jews  of  Barbary  inserted  in  the  Jewish  Expositor  for  1817, 
(page  344,)  it  is  said  they  believe  *'  a  good  angel  stands  at  the  right  hand  of 
every  Jew,  to  register  his  good  actions,  and  to  set  down  the  particulars  where- 
in he  doth  well.  And  at  the  left  hand  of  the  same  Jew,  stands  a  bad  angel, 
and  keeps  an  account  ot  whatsoever  he  doth  amiss.  And  when  the  Jew  dies, 
those  angels  bring  in  accounts  of  all  that  he  hath  done  when  alive.  And  the 
good  angel  pleads  in  behalf  of  the  deceased  the  good  deeds,  as  the  bad  angel 
doth  the  contrary.  And  according  to  the  accounts  these  two  angels  give  in  of 
his  behavior,  the  departed  Jew  is  punished  or  rewarded  by  another  sort  of 
angels  appointed  for  that  purpose." 

Note  153,  p.  365. 

The  scales:  There  is  no  contradiction  among  Musulmans  respecting  the 
tenet  of  the  scales  in  which  actions  are  weighed  at  the  judgment.  They  are 
repeatedly  mentioned  or  alluded  to  in  the  Koran.  All  of  good  weight  will  be 
saved,  but  those  found  wanting  will  be  lost.  The  prophet  said  that  the  indi- 
vidual books  of  actions  would  be  weighed.  Some  say  that  good  acts  will  be 
represented  by  forms  of  light,  and  bad  acts  by  forms  of  darkness,  and  these 
will  be  weighed  against  each  other.  Opinions  on  this  subject  are  different. 
Some,  both  sheeahs  and  sunnees,  believe  that  the  scales  are  but  a  figure  for 
divine  justice.    (Hak-ul-Yakeen,  p.  183.) 

Note  154,  p.  365. 

"When  the  day  of  judgment  arrives,  mankind  will  appear  to  be  questioned 
and  judged,  and  they  will  experience  great  anxiety.  They  will  be  arraigned 
before  the  divine  throne,  and  the  Most  High  will  address  them.  The  first  of 
all  creatures  that  will  be  summoned  will  be  Mohammed-bin- Abdullah,  the  Ko- 
raysh  Arab  sayyid,  who  will  be  stationed  on  the  right  of  the  divine  throne 
[i.  e.,  the  right  hand  of  one  fronting  it,  really  the  left  of  the  throne].  Then  the 
imam  Aly-bin-Abutalib  will  be  summoned  and  stationed  on  the  left  of  the 
prophet.  Next  the  imams  and  offspring  and  sect  of  the  prophet  will  be  ar- 
ranged on  the  left  of  the  commander  of  the  faithful.  All  the  other  prophets, 
from  the  first  to  the  last,  with  their  respective  sects,  will  then  be  summoned 
and  arranged  on  the  left  [rather  the  right]  of  the  divine  throne.  The  first  in- 
dividual that  will  be  summoned  for  judgment  will  be  the  divine  pen,  which  will 
be  arraigned  before  the  divine  throne  in  a  human  form,  and  the  Most  High 
will  demand  if  he  wrote  on  the  tables  of  divine  decrees  what  was  commanded ; 
to  which  the  pen  will  answer.  Yes.  The  Most  High  will  demand,  Who  will 
testify  for  thee  to  this  ?  The  pen  will  reply,  Can  one  of  thy  creatures,  O  Lord, 
have  information  which  thou  hast  not  ?  The  Most  High  will  rejoin.  Your  evi- 
dence is  complete.    The  table  of  decrees  will  then  be  summoned,  and  come  in 


450  NOTES. 

human  form  and  stand  by  the  pen  and  testify  that  what  was  commanded  had 
been  written  upon  it  and  communicated  to  Israfecl,  who  will  then  be  arraigned 
in  human  form  beside  the  pen  and  table.  Isrfifecl  will  testify  to  the  fidelity 
of  the  table,  and  that  what  was  communicated  to  him  he  had  imparted  to 
Jibrficel,  who  will  next  be  arraigned  beside  Israfeel,  and  testify  to  that  angel's 
faithfulness,  and  that  he,  Jibraeel,  had  announced  the  divine  commands  to 
all  the  prophets,  and  delivered  to  them  the  divine  books. 

Then  first  of  all  the  sons  of  Adam,  Mohammed  will  be  summoned,  and  God 
will  give  him  a  place  near  His  throne,  and  no  one  on  that  day  will  enjoy  similar 
distinction.  The  Lord  of  glory  will  then  demand  of  him  if  Jibraeel  commu- 
nicated to  him  all  the  annunciations,  books,  and  wisdom  he  was  charged  to  do, 
to  which  the  prophet  will  reply  in  the  affirmative,  and  that  he  had  imparted 
the  same  to  his  sect.  The  Most  High  will  demand,  Who  is  your  witness  to 
these  things  ?  He  will  answer,  Thou,  O  Lord,  art  my  witness ;  and  the 
angels  and  the  good  of  my  sect  are  witnesses,  but  thy  testimony  is  sufficient. 
The  angels  will  then  be  summoned  and  testify  to  the  fidelity  of  the  prophet, 
and  his  sect,  next  arrainged,  will  corroborate  the  same.  The  Lord  of  glory 
will  then  demand  if  he  appointed  a  khaleefah  in  his  place,  to  whicli  he  will 
reply  that  he  had  constituted  his  brother  Sly-bin-Abutalib  his  khaleefah,  who 
was  the  best  of  his  sect,  and  whom  they  were  to  follow  and  obey  till  the 
judgment.  Sly  will  then  be  summoned  and  testify  how  the  sect  revolted 
against  him,  after  the  prophet's  departure,  and  weakened  and  nearly  killed 
him  ;  that  he  then  fought  against  them,  according  to  divine  command,  till  he 
was  slain.  The  several  imams  will  then  be  summoned  and  undergo  a  similar 
examination. 

Another  tradition  declares  that  Nooh  will  be  the  first  interrogated  at  the 
judgment,  which  the  compiler  adds  may  refer  to  the  first  after  Mohammed. 

When  a  believer  is  arraigned  for  judgment  the  book  of  his  deeds  will  be 
placed  in  his  right  hand,  and  his  examination  be  between  himself  and  God 
alone.  When  approved,  he  will  return  to  his  companions  rejoicing.  But  the 
wicked  will  have  the  record  of  their  doings  put  in  their  left  hand,  and  their 
trial  will  be  open  and  manifest  to  all. 

The  imam  Saduk  said,  you  may  number  your  respirations  before  your 
account  at  the  judgment  will  be  completed.  Verily,  at  the  judgment  there 
will  be  fifty  periods,  each  the  space  of  a  thousand  years  of  earth.  (Hak-ul- 
Yakecn,  pp.  187-199.) 

Note  155,  p.  366. 

Koofah.  "  Coufah  is  a  city  of  Chaldea  or  Babylonian  Irak,  and  is  situated 
on  the  right  bank  of  the  Euphrates,  in  thirty-one  and  a  half  degrees  north 
latitude,  four  days'  journey  from  Bagdad.  Khondemir.  in  his  Life  of  Omar  the 
Second  Khalife,  says  that  when  in  the  seventeenth  year  of  the  Hijrct,  Saad 
the  son  of  Abu  Vacaz,  after  gaining  the  battle  of  Cadesie,  taking  the  royal 
city  of  Madain,  and  conquering  the  whole  Persian  empire,  Avrote  to  Omar  that 
the  Arabs  could  not  endure  the  air  of  Madain,  and  asked  permission  to  build 
another  city  on  the  same  river  and  nearer  Arabia.  The  Khalife  granted 
permission,  and  because  the  houses  were  made  of  reeds  and  rushes,  covered 
with  earth,  the  town  was  named  Coufah,  wliich  signifies  those  things  in  Arabic. 
The  Persians,  however,  say  that  this  city  was  founded  by  Houschcnk,  the  first 


NOTES.  451 

of  the  Pisohdadims.  Le  this  as  it  may,  Ab  ul  Abbas  SafFah,  first  Khalife  of 
the  Abbassides,  made  this  the  royal  seat  and  capital  of  his  empire.  But  he 
Boon  abandoned  it,  since  which  time  it  has  fallen  into  ruins,  and  is  now  dis- 
tinguished only  for  the  neighboring  sepulchre  of  All,  which  the  Schiites  visit 
with  great  devotion.  The  Musulmans  have  a  tradition  that  Noc  embarked  in 
the  ark  at  Coufah,  and  that  the  serpent  that  tempted  Eve  was  banished  to 
this  city,  which  story  was  apparently  invented  because  the  Coufites  are 
extremely  quarrelsome  and  seditious. 

"  Coufah  was  quite  celebrated  in  the  first  ages  of  the  Musulmans.  The  most 
ancient  characters  known  among  the  Arabs  are  called  Coxcfic,  from  this  city, 
which  has  produced  a  vast  number  of  authors,  particularly  of  doctors  in 
Mohammedan  law,  whose  authority  is  great."     (D'Herbelot,  pp.  254,  25-5.) 


Note  156,  p.  372. 

Safrau  or  Zipporah.  She  made  war  on  Yoosha,  and,  mounted  on  a  camel- 
leopard,  victory  inclined  to  her  standard  in  the  first  part  of  the  day,  but 
Yoosha  at  length  triumphed  and  took  her  prisoner.  lie  was  advised  to  torture 
her,  but  for  Moosa's  sake  he  treated  her  with  respect  and  kindness.  (Hyat- 
ul-Kuloob,  vol.  I.,  p.  199.) 

Note  157,  p.  373. 

Khizr  was  a  prophet  contemporary  with  Moosa  and  Zoolkarnayn.  He 
excelled  Moosa  in  spiritual  or  mystical  wisdom.  Every  barren  spot  on  which 
he  seated  himself  became  verdant,  and  every  dry  stick  against  which  he  leaned 
blossomed.  He  was  a  friend  of  Zoolkarnayn  and  attended  him  in  his  search 
for  the  fountain  of  life.  At  length  they  came  to  .a  place  where  were  three 
hundred  and  sixty  springs,  and  Zoolkarnayn  sent  as  many  men,  of  whom 
Khizr  was  one,  to  wash,  each  one,  a  dry  salt  fish  in  a  separate  spring  and 
return.  The  fish  of  Khizr,  on  being  immersed  in  the  fountain  to  which  he 
repaired,  was  restored  to  life  and  escaped  from  his  hand,  and  to  recover  it  he 
threw  himself  into  the  spring,  but  the  fish  was  not  to  be  taken  again. 
However,  he  drank  of  the  water,  which  was  the  very  fountain  of  life,  and  in 
consequence  will  not  die  till  Israfcel  sounds  the  last  trumpet.  Khizr  and 
Ilyas  meet  at  every  season  of  the  pilgrimage.  (Hyat-ul-Kuloob,  vol.  I.,  p. 
189.     See  also  Koran,  vol.  II.,  p.  93,  surah  18.) 

Note  158,  p.  375. 

"The  greater  signs  [of  the  judgment]  arc: 

•*  1.  The  sun's  rising  in  the  west,  which  some  have  imagined  it  originally 
did. 

"  2.  The  appearance  of  the  beast,  which  shall  rise  out  of  the  earth,  in  the 
temple  of  Mecca,  or  on  Mount  Safa,  or  in  the  territory  of  Tayef,  or  some  other 
place.  This  beast,  they  say,  is  to  be  sixty  cubits  high  ;  though  others,  not 
satii-fied  with  so  small  a  size,  will  have  her  reach  to  the  clouds  and  to  heaven, 
when  her  head  only  is  out;  and  that  she  will  appear  for  three  days,  but  show 
only  a  third  part  of  her  body.    They  describe  this  monster,  as  to  her  form, 


452  NOTES. 

to  be  a  compound  of  various  species,  having  the  head  of  a  bull,  the  eyes  of  a 
hog,  the  ears  of  an  elephant,  the  horns  of  a  stag,  the  neck  of  an  ostrich,  the 
breast  of  a  lion,  the  color  of  a  tiger,  the  back  of  a  cat,  the  tail  of  a  ram,  the 
legs  of  a  camel,  and  the  voice  of  an  ass.  Some  say  this  beast  is  to  appear 
three  times  in  several  places,  and  that  she  will  bring  with  her  the  rod  of 
Moses,  and  the  seal  of  Solomon ;  and  being  so  swift  that  none  can  overtake 
or  escape  her,  will  with  the  first,  strike  all  the  believers  on  the  face,  and  mark 
them  with  the  word  Mnmen,  i.  e.,  believer ;  and  with  the  latter  will  mark  the 
unbelievers  on  the  face  likewse,  with  the  word  Cafer,  i.  e.,  infidels,  that  every 
person  may  be  known  for  what  he  really  is.  They  add  that  the  same  beast  is 
to  demonstrate  the  vanity  of  all  religions  except  islam,  and  to  speak  Arabic. 
All  this  stuff  seems  to  be  the  result  of  a  confused  idea  of  the  beast  in  the 
Revelations. 

"  3.  War  with  the  Greeks,  and  the  taking  of  Constantinople  by  seventy 
thousand  of  the  posterity  of  Isaac,  who  shall  not  win  that  city  by  force  of 
arms,  but  the  walls  shall  fall  down  while  they  cry  out.  There  is  no  God  but 
God :  God  is  most  great !  As  they  are  dividing  the  spoil,  news  will  come  to 
them  of  the  appearance  of  Anti-Christ ;  whereupon  they  shall  leave  all,  and 
return  back. 

"  4.  The  coming  of  Anti-Christ  whom  the  Mohammedans  call  al  Masih  al  Daj- 
jal,  i.  e.,  the  false  or  lying  Christ,  and  simply  al  Dajjal.  He  is  to  be  one-eyed,  and 
marked  on  the  forehead  with  the  letters  C.  F.  R.,  signifying  Cafer  or  infidel. 
They  say  that  the  Jews  gave  him  the  name  of  Messiah  Ben  David,  and 
pretend  he  is  to  come  in  the  last  days,  and  to  be  lord  both  of  the  land 
and  sea,  and  that  he  will  restore  the  kingdom  to  them.  According  to  the 
traditions  of  Mohammed  he  is  to  appear  first  between  Irak  and  Syria,  or, 
according  to  others,  in  the  province  of  Khorasan ;  they  add  that  he  is  to 
ride  on  an  ass  ;  that  he  will  be  followed  by  seventy-thousand  Jews  of  Ispa- 
han, and  continue  on  earth  forty  days,  of  which  one  will  be  equal  in  length 
to  a  year,  another  to  a  month,  another  to  a  week,  and  the  rest  will  be  com- 
mon days ;  that  he  is  to  lay  waste  all  places,  but  will  not  enter  Mecca  or 
Medina,  which  are  to  be  guarded  by  angels ;  and  that  at  length  he  will  be 
slain  by  Jesus,  who  is  to  encounter  him  at  the  gate  of  Lud.  It  is  said  that 
Mohammed  foretold  several  Anti-Christs,  to  the  number  of  about  thirty ; 
but  one  of  greater  note  than  the  rest. 

"  5.  The  descent  of  Jesus  on  earth.  They  pretend  that  he  is  to  descend  near 
the  white  tower  to  the  east  of  Damascus,  when  the  people  are  returned  from 
the  taking  of  Constantinople  ;  that  he  is  to  embrace  the  Mohammedan  reli- 
gion, marry  a  wife,  get  children,  kill  Anti-Christ,  and  at  length  die  after  forty 
years',  or,  according  to  others,  twenty-four  years'  continuance  on  earth.  Under 
him  they  say  there  will  be  great  security  and  plenty  in  the  world,  all  hatred 
and  malice  being  laid  aside  :  when  lions  and  camels,  bears  and  sheep,  shall 
live  in  peace,  and  a  child  shall  play  with  serpents  unhurt. 

"  6.  War  with  the  Jews,  of  whom  the  Mohammedans  are  to  make  a  prodi- 
gious slaughter,  the  very  trees  and  stones  discovering  such  of  them  as  hide 
themselves,  except  only  the  tree  called  Gharkad,  which  is  the  tree  of  the  Jews. 

"  7.  The  erruption  of  Gog  and  Magog,  or,  as  they  are  called  in  the  East, 
Yajuj  and  Majuj  ;  of  whom  many  things  are  related  in  the  Koran  and  the  tradi- 
tions of  Mohammed.    These  barbarians,  they  tell  us,  having  passed  the  lake  of 


NOTES.  453 

Tiberias,  which  the  vanguard  of  their  vast  army  will  drink  dry,  will  come  to  Jeru- 
salem and  there  greatly  distress  Jesus  and  his  companions,  till  at  his  request, 
God  will  destroy  them,  and  fill  the  earth  with  their  carcasses,  which  after 
some  time  God  will  send  birds  to  carry  away  at  the  prayers  of  Jesus  and  his 
followers.  Their  bows,  arrows,  and  quivers,  the  Moslems  will  burn  for  seven 
years  together ;  and  at  last  God  will  send  a  rain  to  cleanse  the  earth  and  to 
make  it  fertile. 

"  8.  A  smoke  which  shall  fill  the  whole  earth. 

"  9.  An  eclipse  of  the  moon.  Mohammed  is  reported  to  have  said  that  there 
would  be  three  eclipses  before  the  last  hour ;  one  to  be  seen  in  the  East, 
another  in  the  West,  and  the  third  in  Arabia. 

"  10.  The  returning  of  the  Arabs  to  the  worship  of  Allat  and  at  Uzza,  and 
the  rest  of  their  ancient  idols,  after  the  decease  of  every  one  in  whose  heart 
there  was  faith  equal  to  a  grain  of  mustard  seed,  none  but  the  very  worst  of 
men  being  left  alive.  For  God,  they  say,  will  send  a  cold  odoriferous  wind, 
blowing  from  Syria  Damascena,  which  shall  sweep  away  the  souls  of  all  the 
faithful,  and  the  Koran  itself,  so  that  men  will  remain  in  the  grossest  igno- 
rance for  one  hundred  years. 

"  11.  The  discovery  of  a  vast  heap  of  gold  and  silver  by  the  retreating  of  the 
Euphrates,  which  will  be  the  destruction  of  many. 

"  12.  The  demolition  of  the  Caaba,  or  temple  of  Mecca,  by  the  Ethiopians. 

"  13.  The  speaking  of  beasts  and  inanimate  things. 

*'  14.  The  breaking  out  of  fire  in  the  province  of  Hejaz ;  or,  according  to 
others,  in  Yaman. 

"  15.  The  appearance  of  a  man  of  the  descendants  of  Kahtan,  who  shall 
drive  men  before  him  with  his  staff, 

"  16.  The  coming  of  the  Mahdi,  or  director,  concerning  whom  Mohammed 
prophesied  that  the  world  should  not  have  an  end  till  one  of  his  own  family 
should  govern  the  Arabians,  whose  name  should  be  the  same  with  his  own 
name,  and  whose  father's  name  should  also  be  the  same  as  his  father's  name, 
and  who  should  fill  the  earth  with  righteousness.  This  person  the  Shiites 
believe  to  be  now  alive,  and  concealed  in  some  secret  place  till  the  time  of  his 
manifestation :  for  they  suppose  him  to  be  no  other  than  the  last  of  the 
twelve  imams,  named  Mohammed  Abul'kasem  as  their  prophet  was,  and  the 
son  of  Hassan  al  Askeri,  the  eleventh  of  that  succession.  He  was  born  at 
Sermanrai,  in  the  two  hundred  and  fifty-fifth  year  of  the  Hejra.  From  this  tra- 
dition, it  is  to  be  presumed,  an  opinion  pretty  current  among  the  Christians 
took  its  rise,  that  the  Mohammedans  are  in  expectation  of  their  prophet's  return. 

"  17.  A  wind  which  shall  sweep  away  the  souls  of  all  who  have  but  a  grain 
of  faith  in  their  hearts,  as  has  been  mentioned  under  the  tenth  sign."  (Sale's 
Preliminary  Discourse,  pp.  93,  94.) 

Note  159,  p.  375. 

The  liver  is  often  spoken  of  by  the  orientals  where  a  European  would  say 
heart. 

Note  160,  p.  377. 

"  Al  Kadr— TAe  night  of  dignity.  "  Verily  we  sent  down  the  Koran  in  the 
night  of  al  Kadr."    (Surah  97  :  1.) 


454  NOTES. 

"The  word  al  Kadr  signifies /)0W(?r  and  honor,  or  dlffniti/,  and  also  the  d»- 
vine  decree :  and  the  night  is  so  named  cither  from  its  excellence  above  all 
other  nights  in  the  year,  or  because,  as  the  Mohammedans  believe,  the  divine 
decrees  for  the  ensuing  year  are  annually  on  this  night  fixed  and  settled,  or 
taken  from  t\\c preserved  table  by  God's  throne,  and  given  to  the  angels  to  be 
executed."  (Sale,  vol.  II.,  p.  394.)  The  dignity  or  excellence  of  this  night  is 
considered  to  be  enhanced  by  both  these  circumstances. 

Note  161,  p.  378. 

*•  Bakah  signifies  place,  karavanseray,  mesjid,  etc.  It  here  means  the  mesjid 
of  Mohammed  in  Medeenah. 

"Vclid,  6th  Khalife  of  the  race  of  Ommiades,  caused  the  mosque  where  is 
the  sepulchre  of  Mahomet  to  be  rebuilt  in  the  year  88  of  the  Hijrct  [A.  D. 
706,]  and  made  it  much  more  magnificent  than  before."    (D'Herbelot,  p.  577.) 

Note  162,  p.  381 

Kuba :  This  mesjid  was  in  the  suburbs  of  Medeenah.  Mohammed  built  it 
On  his  arrival  there  before  entering  the  city.     (See  p.  231.) 


GENEALOGY,   ETC 


MohammecVs  Gcnealojy. 
Mo'  ham'  med 
Abd'ul-lah 
Abd'iirmu'ta'lib 
Ha' shim 
Abd'a'min'af 
Ka'sy 
Ka'lab 
Mei'rah 
Lovay 
Ghalib 
Ka'her 
Ma'Iik 
Al'na'zar 
Ka'na'nah 
Hez'ee'mah 
Mud'ra'kah 
ir  yas 
Muzr 
Na'zar 
Mad^ 
Ad'  nan 
Ad 
Ader 
Ar  ye'  sa 
Al'nam'ye'sa 
Salamau 
Al'bin'et 
Ham'  el 
Kay'  dar 
Is'  ma'  eel 

lb'  r-d'  heem-ul-Kha'  leal 
Ta'rikh 
Na'khor 
Sha'rugh 
Ar'ghoo 
Ta'ligh 
All'  her 
^hi'likh 
Ar'fah'shed 
Sam 
Nooh 
Mal'ik 

^le'tu'sha'lakh 
Akh'nookh 
AVbariz 
Mah'bi'eel 
Kce'nan 
An'oosh 
§hays 
Adam 


List  of  Imdms. 

Aliases. 

Al'y 

5  Abd'ul'mu'ta'lib  or 
(  Shay'bat-ul-Hamd 

Has' an 

Hiis'ayn 

\  HcVshim  or 
(  Am'er 

{  Al'y-bin-ul-Hus'ayn  or 
(  Zayn-ul-Au'bid'een 

(  Abda'minaf  or 
I  Mo'ghy'rah 

Mo' ham' med  Ba'ker 

Jafer-e-Sa'duk 

(Ka'sy  or 

Moo'sa  Ka'zim 

]  Zayd  or 

Sr  y-bin-Moo'  sa-iil-Re'  za 

(Mej'ma 

Mo' ham' med  Tak'y 

(  Ko'  raysh  or 

Al'yNak'y 

}  :^\a'zar 

Has'an-As'ker'ee 

(  Ar'ghoo  or 

5  Mah'dy  or 
I  Sa'hib-ul-Amr 

i  Hood 

(  Ghaber  or 

)Hood 

5  Akh'nookh  or 

(  Id'rees 

Ibn  Ahbas'  Account. 
Ad' nan 
Ad 
A'der 
Al'yesa 
Al'ham'yesa 
Yak  h' sham 
Minkher 
Sa'  bugh 
Al'ham'ye'sa 
Bin'et 
Kay' dar 
Is' ma' eel 
Ib'raheem 
Ta;rikh 
Sha'rugh 
Ar'ghoo 
Gha'ber 
Ar'fah'shed 
Matu'sha'lakh 
Sam 
Nooh 
I^Ial'ik 
Akh'nookh 
Mah'la'eel 
Za'ba'zer 


Ibn-BabtiyaJi's  Account. 
Ad' nan 
Ad 
A'ded 
Zayd 
Yak'doo 
Yak' dam 
Al'ham'ye'sa 
Bin'et 
Kay'  dar 
Is' ma' eel 

UnunsalmaJis  Account. 
J§[.d'  nan 
A'ded 

Zayd  or  Ham'ye'sa 
Al'se'ra 

Au'rak-Al'sera  or 
Is' mil' eel 

Mohaynnied's  Maternal 
Line. 

Am'i'nah 

Wa'hab 

Abd'a'min'af 

Zoh'rah 

Ka'lab 


456 


GENEALOGY,    ETC. 


Scripture  Genealogy. 

Hyat-ul-Kulooh.         Possessors  and  Heirs  of  re- 

Genesis v. 

pp.  24,  25.                   liffiotis  books,  relics,  and 

^  tradUions.  pp.  218-19. 

Adam 

Adam                                   A' dam 

Seth 

§hays                                     Shays 

Enos 

A'noosh                                Sha'ban 

Cainan 

Kee'nan                                Mah'las 

Malilaleel 

^lah'hVeel                           Ma' hook 

Jared 

A'ded                                   ^ra'ee'sha 

Enoch 

Akh'nookh                           Akh'nookh 

Methuselah 

Ma'  tiV  sha'  lakh                   Na'  khoor 

Lamech 

Mal'ik 

Noah 

Nooh                                  Nooh 

Shem 

Sam                                      Sam 

Genesis  xi.  10-26. 

As'a'mer 

Arphaxad 

Ar'fah'shed                         A^sha'shi 

Salah 

Ya'fis 

Eber 

Au'ber                                Ber'ah 

Peleg 

l^a'la                                    Je'nee'sah 

Reu 

Ar'ghoo                               Im''ran 

Serug 

Sha' r  ugh 

Nahor 

Na' khoor 

Terah 

Ta'rikh 

Abraham 

Ibra'heem                          IVra'heem-Kha'leel 

Genesis  xxv.  12,  13. 

Is'  ma'  eel 

Ishmael 

Is' ma' eel                              Is'hak 

Kedar 

Kay'  dar                                 Ya'  koob 

St.  Luke  iii. 

Hamye'sa                           Yoo'suf 

Abraham 

Bin'et                                  Bas'ree'a. 

Thara 

Yes'ta'heb                           Shu'ayb 

Nachor 

A'ded                                   Moo'sa 

Saruch 

Ad' nan                                Yoo'sha 

Ragau 

Mad                                     Da'ood 

Phalec 

Naz'ar                                   ^u' lay' man 

Heber 

Ma'gheer                            A'sef-bin-Ber'a'khee'a 

Sala 

H'yas                                     Zek'a'ree'a 

Cainan 

Miid'ra'kah                          Haz'ret  Ee'sa 

Arphaxad 

Khaz'ee'mah                        Shim'oon 

Sem 

Ka'  na'  nah                           Yah'  ya-bin-Zek'  a'ree'  a 

Noe 

Ka'  sy                                     Men'  zer 

Lamech 

Lo'vay                                  Sal'ee'mah 

Matusala 

Gha'lib                                 Bir'dah 

Enoch 

Ka'her 

Jared 

Abd'a'min'af 

Maleleel 

5  Ha'  shim  or 

Cainau 

(  Amerulala 

Enos 

Abd'ul'mu'ta'lib 

Seth 

Abd'ul'lah 

Adam 

Mo'ham'med                      Mo'ham'med 

MOHAMMEDAN  MONTHS. 

1.  Mo'har'rem 

5.  Ja'ma'dy-ul-ev"vel           9.  Ram'a'zau 

2.  Sefer 

6.  Ja'ma'dy-ul-akh'er        10.  Sha'val 

3.  Rab'ee"a-ul-eVvel 

7.  Rej'eb                             11.  Zeel'ka'dah 

4.  Rab'ee"a-ul-akh'er 

8.  Sha'ban                           12.  Zeel'hej'ah 

PERSIAN  NAMES  OF  THE  DAYS  OF  THE  WEEK. 

1.  Yek-Shem'bah 

Sunday               5.  Penj-Shem'bah         Thursday 

2.  Doo-Shem'bah 

Monday               6.  Ju'mJih                       Friday 

3.  Suh-Shem'bah  Tuesday 

4.  Che'har-Shem'bah  Wednesday 


7.  Shem' bah 


Saturday 


GENERAL  INDEX. 


Thad,  305,  a  Christian  tribe. 

Tbcidah-hin-Sd'mit,  221,  one  of  twelve  officers  appointed  by  Mohammed  over 

the  Ansarees  on  their  leaguing  with  him  at  Mekkah. 
AVay'dah-hin-HStriSy  236,  sent  by  Mohammed  in  command  of  an  expedition  ; 

245,  his  combat  with  Atabah,  a  Koraysh  chief. 
Ahaydull'ah,  355,  a  son  of  Abbas. 

Ib'bas,  29,  a  son  of  Abdulmutalib ;  248,  becomes  a  Musulman ;  295,  his  service 
at  Hunayn;  355,  called  Abo olfazl;  369,  attends  Mohammed  in  his  last  sick- 
ness ;  284,  name  of  a  son  of  Aly. 
Ah'bas-bin-Mer'd'das,  294,  commands  a  regiment  at  Hunayn. 
Ab'bds-bin-Mer'dds,  297,  perhaps  same  as  above  —  story  of. 
TiUbds-bin-NazHdh,  111,  opposes  a  league  with  Mohammed. 
AUbay,  106,  the  last  successor  of  Eesa  — teaches  Salman  the  Persian. 
M'  dah,  166,  a  Jewess  —  attempts  to  poison  Mohammed. 

ji6(f a" wim' a/,  11,  Mohammed's  great-great-grandfather;  12,  dies.  ^ 

Mde'shems,  355,  a  son  of  Haris  —  name  changed  to  Abdullah. 
Abdul dzy,  29,  a  son  of  Abdulmutalib. 
Abd'uFkays,  329,  becomes  a  Musulman. 

Abd'iitlah,  29,  a  son  of  Abdulmutalib  and  the  father  of  Mohammed  ;  32,  mar- 
ries Aminah,  the  daughter  of  Wahab  ;  38,  dies  at  Medeenah  ;  49,  reference 
to  his  death. 
Abdullah,  72,  a  son  of  Mohammed;  350,  dies. 
Abd'fdlah,  355,  a  son  of  Abbas. 

Abd'ullah-bin-Ab'y,  152,  attempts  to  assassinate  Mohammed;  153,  renews 
the  attempt;  218,  a  Khazrej  chief —  opposes  islam;  249,  saves  the  Benee 
Keenkau  ;  251,  dissuades  from  marching  to  Ohod  ;  268,  dies  an  infidel. 
Abd  til  lah-bin-AV y' dH ma' yah,  289,  joins  Mohammed, 

Abd'uriah-bm-Ar'ee'kat,22S,  conveys  Mohammed  from  Mekkah  to  Medeenah. 
Abd'utlah-bin-Ateek,  118  and  138,  has  a  hand  cut  off  at  Ohod,  which  is 

replaced  by  Mohammed. 
Abd'tiriah-bin-Ghan'im,  72,  chants  an  ode  at  Mohammed's  marriage  to  Kha- 

deejah. 
Abd'ulHah-bin-Bafish,  237,  sent  on  an  expedition  by  Mohammed;  351,  first 

husband  of  Ramlah,  a  wife  of  Mohammed. 
Abd'ullah-bin-HStris,  54,  Haleemah's  father. 
Abd' id kih-bin-Hu'zd'f  ah,  277,  Mohammed's  messenger  to  Kesry. 
Abd'uriah-bin-Ja'beer,  251,  commands  a  company  of  archers  at  Ohod,  where 
he  is  slain. 


458  GENERAL   INDEX. 

Abd'un^h-bin-KhaW&m,  221,  one  of  the  twelve  Ansaree  officers  appointed  by 
Mohammed  at  the  league  of  Mckkah  —  the  father  of  Jaber. 

Abd'uVlah-hin-Mas'ood,  177,  generally  called  Ibn-Masood  ;  177,  goes  with  Mo- 
hammed to  visit  jins ;  372,  story  of  Mohammed's  predictions. 

Abd'tiTlah-bin-RcCvcihah,  221,  one  of  the  twelve  Ansaree  officers  appointed  by 
Mohammed  ;  283,  slain  at  Motah. 

2.bd'utlah-bin-Sa'l('im,  233,  a  Jewish  ulema  — becomes  a  Musulman. 

Abd' ur lah-bin-Su  lay' mdn,  91,  a  traditionizer. 

Abd'uriah-bin-Tu'fayl,  162,  story  of. 

Abd'utmu'iiani,  323,  son  of  a  Christian  chief. 

Abd' ul-Mes' eeh-bin-Shir'jeei,  alias  Aiikib,  306,  a  Christian  chief  at  the  council 
of  Ncjran. 

Abd'uVmiita'Ub,  24,  alias  Shaybat-ul-Hamd  ;  25,  his  interview  with  the  king 
of  Habeshah  or  Abyssinia ;  27,  re-digs  the  well  Zemzem ;  28,  prepares  to 
sacrifice  his  son  Abdullah  in  performance  of  a  vow ;  54,  procures  Ilaleemah 
to  nurse  Mohammed  ;  G5,  dies. 

Abd\vr'raliman,  355,  a  son  of  Abbas. 

Abd'ur'rah'man-bin-Auf,  262,  a  Musulman;  379,  conspires  against  the  rights 
of  Sly. 

Abd'urWaNman-bin-SemWah,  283,  reports  the  defeat  at  Mutah. 

Ab'ooPds'ker,  351,  first  husband  of  Ummshareek,.a  wife  of  Mohammed. 

AU  oot  diis-bin-RaU  ee' a ,  214,  a  son-in-law  of  Mohammed —  sends  him  pro- 
visions when  shut  up  in  the  defile ;  248,  taken  prisoner  at  Badr  and  ransomed 
by  his  wife  ;  350,  Zaynab. 

AU  ool  hash'  eein-bin-Bat  han,  221,  one  of  the  twelve  Ansaree  officers  appointed 
by  Mohammed. 

AUoolMsim,  32,  265,  321,  a  name  or  title  of  Mohammed. 

Ab'oolkha'tri/,  116,  a  brother  of  Abujahl. 

AUoolscidet-xd-AsKa'ret,  29,  a  name  of  Abdulmutalib. 

AUra'hah-bin-Alsa'bdh,  251,  king  of  Abyssinia  — attempts  to  destroy  tho 
Kabah  ;  27,  his  army  miraculously  destroyed  by  birds. 

AUtah,  178,  184,  228,  332,  a  place  in  Mekkah. 

Ab'tCbekr,  153,  a  guest  with  Mohammed;  226,  flees  with  Mohammed  to  tho 
cave  ;  240,  dissuades  from  fighting  at  Badr ;  379,  seizes  the  khalafat ;  380, 
rebuked  by  Mohammed  from  the  grave. 

AViC duj M ah,2r>2,  one  of  three  Musulmans  who  did  not  flee  at  Ohod. 

Ab' ii' hO:  lah-IIind-bin-Za' ret  rah,  70,  Khadeejah's  second  husband. 

AUiiham'zah,  199,  inquires  if  God  has  a  locality. 

AU vi: hci rii ah-bin-Al kd  mah,  295,  317,  alias  Abukhamid-Haseen-bin-Alkemah, 
a  speaker  in  the  Christian  council  at  Nejran. 

yUuiyoob,  231,  entertains  Mohammed  after  his  flight  to  Medeenah. 

AUu'jahl,  or  Amer-bin-Hashim,  44,  offended  at  Satan's  prediction  concerning 
Mohammed;  72,  a  suitor  of  Khadeejah;  76,  plots  to  destroy  Mohammed; 
132,  nicknamed  Abujahl,  or  father  of  boorishness  ;  133,  attempts  to  kill  Mo- 
hammed; 188,  wounds  him  with  a  stone  in  the  forehead  ;  223,  his  speech 
against  Mohammed  in  the  Koraysh  council ;  246,  slain  at  Badr. 
AUu'jardal,  297,  the  Havazin  standard-bearer  slain  by  Aly. 
Ab'u'Jun'dul,  272,  son  of  Suhayl,  a  Koraysh  delegate  —  becomes  a  Musulman ; 
273,  heads  a  company  of  banditti. 


GENERAL   INDEX.  459 

Au iC ka' hfVfah,  38,  his  camel  prostrates  itself  in  adoration  on  approaching 
Mekkah  ;  227,  father  of  Abubekr. 

Ab'tikiCrez,  227,  a  tracer  —  leads  a  party  in  pursuit  of  Mohammed  to  a  cave. 

Abu' k]uimid-Haseen-bin-Alkemah,  305. 

AUukiiba7js,  27,  a  mountain  of  Mekkah,  often  mentioned  ;  164,  named  with 
Mounts  Ohod,  Soor  and  Shayr. 

Ab'iikiitadah,  118,  137,  loses  an  eye  at  the  battle  of  Ohod,  and  has  it  restored 
by  Mohammed. 

AViClabStbah,  141,  a  Jew  —  visits  Mohammed  —  story  of. 

AV v: lei ba  bah-bin-'Abd^ xil meri zer ,  289,  made  governor  of  Medeenah  by  Mo- 
hammed on  marching  to  the  conquest  of  Mekkah. 

AUula'heb,  29,  a  son  of  Abdulmutalib  ;  118,  wounds  Mohammed's  foot;  176, 
dies  miserably  ;  214,  signed  the  league  against  Mohammed. 

AViimasher,  34,  a  traditionizer. 

Ah' it  mas' ood,  59,  finds  Mohammed  in  a  desert ;  60,  restores  him  to  Abdulmu- 
talib. 

Ah'iCrStfa,  247,  a  servant  of  Abbas  —  story  of. 

AUiitaVhah,  378,  digs  Mohammed's  grave, 

Ab'utalib,  29,  a  son  of  Abdulmutalib  ;  43,  his  interview  with  Satah  ;  50,  nurses 
Mohammed;  61,  carries  him  to  Syria;  213,  Mohammed's  protector;  216, 
dies. 

Ab'uto'rab,  father  of  dust ;  179,  a  nickname  of  ^ly. 

Ab^usaeed,  125,  drinks  blood  drawn  from  Mohammed  by  cupping. 

Ah'usiifee'mi-bin-Harb,  72,  a  suitor  of  Khadeejah;  240,  with  his  kafilah 
escapes  Mohammed  before  the  battle  of  Badr;  251,  raises  the  expedition  to 
Ohod  ;  288,  fails  to  get  the  truce  with  Mohammed  renewed  ;  290,  is  taken 
and  compulsorily  professes  islam. 

Ab'usufee'dn-bin-Hd'ris,  289,  joins  Mohammed;  295,  attends  him  at  the  bat- 
tle of  Hunayn. 

Ab'u'vcikid,  228,  carries  a  letter  from  Mahommed  to  Aly,  directing  him  to 
come  immediately  to  Medeenah. 

Ah^iizer,  169,  warned  by  a  lion  to  wait  on  Mohammed;  181,  forewarned  by 
Moliammed  of  the  tyranny  he  would  suffer  ;  356,  a  particular  friend  of  Mo- 
hammed ;  366,  his  story. 

Ah'vu,  234,  236,  Mohammed's  first  military  expedition. 

Ab' y-bin-Khci  laf,  256,  slain  by  Mohammed  at  Ohod. 

Aby'  amayah,  351,  the  father  of  Ummsalmah. 

Ab' y' sal'  mah'bin-2.hd'  nP  as'  ad,  352,  first  husband  of  Ummsalmah. 

Ad' am,  7,  his  dust  of  various  kinds  —  substance  of  Mohammed  placed  in  his 
body  ;  8,  angels  adore  him  ;  9,  married  to  Eve  ;  193,  Mohammed  meets  him 
in  the  first  heaven ;  205,  seated  on  a  throne ;  302,  keblah  of  the  angels  in 
the  adoration  ;  315,  his  book. 

Ti'ded,  83,  name  of  a  book. 

A' den,  79, 155,  garden  of —  or  the  central  paradise. 

A'feek,  160,  a  mountain  of  Yemen. 

S'feer,  277,  or  Yafoor,  name  of  an  ass  sent  to  Mohammed. 

A' heed,  85,  a  title  of  Mohammed. 

Ah'med,  32,  a  name  of  Mohammed. 


460  GENERAL   INDEX. 

Ah'tem-bin-Nctmdn,  alias  Sayyid,  306,  a  Christian  chief  at  the  council  of 
Nejran. 

Ah  yd,  the  reviving ;  236,  name  of  a  fountain  or  stream. 

Alizilb,  159,  162,  title  given  to  one  of  Mohammed's  expeditions,  otherwise 
called  Khandak. 

Ajein,  and  Afeniees,  112,  Persia  and  Persians,  often  mentioned. 

Akdh,  88,  369,  name  of  Mohammed's  banner. 

Akan,  88,  name  of  Mohammed's  tent. 

Alia' bah,  220,  a  place  at  Mekkah,  where  Mohammed  leagues  with  the  Ansa- 
rees  ;  302,  a  mountain,  where  an  attempt  is  made  to  assassinate  Mohammed 
by  some  officers  of  his  army  ;  333,  pillar  of. 

Ak'ashah,  162,  breaks  his  sword  at  Badr  —  Mohammed  gives  him  a  stick, 
which  becomes  a  sword. 

Alceek,  2oi,  a  wady  and  encampment  of  the  Koraysh. 

Ak'eel,  54,  recommends  Haleemah  to  nurse  Mohammed. 

Ak'  eel-bin- AU  u  t(i  lib,  240,  compelled  by  the  Koraysh  to  go  to  the  battle  of  Badr. 

Ak' eel-bin- Aby,  59,  one  of  the  party  that  finds  Mohammed  in  a  desert. 

Akra'mah,  157,  son  of  Abujahl  — prediction  that  he  would  become  a  Musul- 
man;  292,  reviles  the  azan  ;  294,  professes  islam. 

Alau-bin-KhazWa'  my,  282,  a  messenger  of  Mohammed. 

At  ham' diiliUah,\^x^.\&e  to  Godi\  often  used  ;  Adam's  first  utterance. 

Al  ham' du' HI  lah-Rdbb-ul- Aula /neen,  thsinks  to  God,  Lord  of  the  universe 
97,  Mohammed's  frequent  exclamation. 

At  ham'  la'  kun,  136,  a  chief  of  jins. 

Al  lah  ak'  bar,  God  is  great !  28,  shout  on  re-digging  Zemzem ;  85,  an  exclama- 
tion given  to  Mohammed  and  his  followers ;  184,  tekbeer,  repetition  of  Allah 
akbar. 

Atvah,  30,  a  country. 

Aly-bin-Ab'u'td'lib,  4,  his  primeval  creation ;  44,  his  birth  predicted;  127,  his 
controversy  with  a  Jew;  179,  goes  with  Srfatah,  a  jin,  and  judges  among 
his  tribe  ;  185,  volunteers  to  be  Mohammed's  coadjutor  ;  188,  seeks  Moham- 
med, who  is  reported  to  be  slain;  203,  an  angel  in  his  likeness  seen  by 
Mohammed  in  heaven ;  204,  obedience  of  angels  due  him ;  206,  declared 
Mohammed's  vizeer ;  213,  exposed  to  danger  for  his  sake ;  225,  sleeps  in 
Mohammed's  place;  229,  quits  Mekkah  for  Medeenah,  and  is  pursued  — 
slays  Jinah,  chief  of  the  pursuing  party,  and  arrives  at  Medeenah ; 
231,  account  of  his  conversion  —  marries  Fatimah,  Mohammed's  daughter; 
238,  birth  of  Hasan  and  Husayn  ;  245,  his  exploits  at  Badr  ;  252,  his  prow- 
ess at  Ohod  ;  253,  255,  where  he  receives  ninety  wounds,  which  are  miracu- 
lously healed  by  Mohammed;  263,  slays  the  champion  Amer-bin-Abdood ; 
274,  slays  the  Jewish  champion  Marhab,  and  takes  Khyber ;  285,  triumphs 
at  Yabis;  297,  his  prowess  at  Hunayn ;  301,  plot  to  destroy  him;  335, 
inaugurated  khaleefah  at  Ghadeerkhom ;  356,  Mohammed's  friend;  369, 
attends  Mohammed  in  his  last  sickness ;  370,  receives  his  bequests  ;  376, 
receives  Mohammed's  dying  embrace ;  378,  performs  funeral  services  for 
Mohammed  ;  379,  deprived  of  the  khalafat. 

Aly-bin-lb'rd'heem,  178,  a  traditionizer  —  his  story  of  Jan,  etc. 

Aty-bin-Moosd-Re'zd,  203,  the  eighth  imam,  often  quoted. 

Aty-Nak'y,  203,  the  tenth  imam. 


GENERAL    INDEX.  461 

Am'dr-bin-Y&'ser,  163,  his  doubt  of  Mohammed's  truth  removed  by  a  miracle  ; 
229,  compelled  to  blaspheme  Mohammed,  who  tells  him  he  might  repeat  it 
in  like  circumstances  ;  356,  story  of. 

2.m'aret-hin-Vateed,  187,  proposed  to  be  given  to  Abutalib  in  exchange  for 
Mohammed,  to  be  put  to  death ;  208,  delegate  to  Abyssinia ;  210,  his  mis- 
erable death. 

Amayr-bin-Wahab,  138,  goes  to  Medeenah  to  assassinate  Mohammed. 

Ameen,  63,  223,  a  title  of  Mohammed;  296,  name  of  a  Musulman  slain  at 
Hunayn. 

A meen-bin-Umm' d' meen,  228,  flees  with  Sly  to  Medeenah. 

Am'ees,  3ol,  a  father-in-law  of  Mohammed. 

Tbn'er,  13,  a  son  of  Hashim  — name  of  Salmay's  father ;  136,  name  of  a  chief 
of  jins. 

Am' er-bin-'Abd' ood,  263,  a  champion  slain  by  Sly. 

Am'er-bin-Ama'yah,  277,  Mohammed's  messenger  to  Nejashy,  king  of  Abys- 
sinia. 

Am' er-bin-As' ad,  70,  an  uncle  of  Khadeejah. 

Am'er-btn-Auf,2Vd,ndimQ  of  an  Arab  clan  of  Medeenah;  220,  they  become 
Musulmans. 

Am' er-bin-Ati mer ,  136,  a  tribe  of  jins. 

Am'er-bin-Aus,  208,  a  Koraysh  delegate  to  Abyssinia. 

Am'er-bin-Au'yid-bin-Im'ran-bin-Makh'zoom,  355,  grandfather  of  Abdullah 
and  Abutalib. 

Am' er-bm-Hd' shim,  132,  the  proper  name  of  Abujahl. 

Am' er-bin-Ja' mooh,  246,  wounds  Abujahl,  and  is  wounded  by  him. 

Am'  er-bin-Ma'  dy,  327,  becomes  a  Musulman. 

Am'  er-bin-Sd'  bit,  254,  becomes  a  Musulman,  and  is  slain  at  Ohod  the  same  day. 

Amin'ah,  daughter  of  Wahab  ;  32,  married  to  Abdullah  ;  49,  narrowly  escapes 
assassination  —  gives  birth  to  Mohammed;  53,  dies,  leaving  Mohammed 
four  months  old  ;  355,  name  of  a  daughter  of  Abbas. 

An' Iter,  212,  Nej<\shy's  father. 

Aii'is-bin-Md'lik,  169,  355,  Mohammed's  doorkeeper. 

An'sd'rees,  220,  Mohammed's  Medeenah  allies,  often  mentioned. 

Aji'td'kee'ah,  358,  Antioch. 

A  tvoo' sheer'  cC  vdn,  34,  Persian  emperor  ;  66,  dies. 

At-ivdr,  41,  title  of  a  book. 

Ar  a'fah,  33,  a  festival. 

Ar'a'fdt,  33,  332,  a  mountain  about  ten  miles  from  Mekkah. 

Ar'd'hd,  20,  place  of  Hashim's  burial  in  Syria, 

Arnk,  332",  some  trees  so  called. 

Ar'  eez,  249,  a  place  where  two  Ansarees  are  slain. 

A  red  hah,  212,  a  son  of  Nejashy. 

Ar' fa  tall.  178,  a  jin  son  of  Shamrakh  —  visits  Mohammed.. 

Ant  see' ah,  305,  name  of  a  Christian  tribe  or  sect. 

Ar'vee'ah,  233,  a  day  of  the  week,  afterwards  called  Jirmah  —  Friday. 

As  ad,  13,  a  son  of  Hashim  ;  88,  name  of  Mohammed's  helmet ;  234,  an  expe- 
dition so  called. 

As' ad-bin-Za' rd' rah,  217,   visits   Mekkah  and  becomes    »  Musulman:    221, 


462  GENERAL   INDEX. 

appointed  one  of  the  twelve  Ansaree  officers  by  Mohammed  ;  230,  waits  on 
Mohammed  at  Medeenah  ;  233,  establishes  Jumah ;  233,  dies. 
A  saijd-bin-Khii  zayr,  232,  offers  to  take  a  stone  Mohammed  was  carrying. 
As'd'inet-bm-Zayd,2m,Q.o\\rv^c\5  Mohammed  to  divorce   Auycshah ;  276,  re- 
proved for  shiying  a  Jew  professing  islam  ;  346,  367,  made  cmeer  of  an  army 
of  men  which  were  opposed  to  Aly. 
As'bagh,  361,  his  account  of  Salman  the  Persian. 

A  see  ah,  67,  wife  of  Pharaoh  ;  216,  to  be  Mohammed's  wife  in  paradise. 
Asef-bin-Ash\ja,  270,  a  tribe  with  which  Mohammed  makes  peace. 
As'kamah,  238,  proper  name  of  Nejashy  ;  212,  called  Asham. 
Xsheerah,  234,  name  of  an  expedition. 
AsKra\fee,  116,  171,  etc.,  a  gold  coin. 
AsKref,  282,  a  village. 

As'kaf,  279,  a  Christian  ulema  of  Room  — professes  islam  and  is  martyred. 
As' malt,  352,  a  woman  espoused  by  Mahommed. 
As'salam  May' hum,  peace  be  upon  you  !  and  As-salam  alayka,  peace  be  upon 

thee  !  98,  361,  362,  etc.,  the  common  salutation  among  Musulmans. 
As's'lm  Al'oy'kum,  destruction  to  you!  97,  174. 
Tit' a) bah,  132,  an  enemy  of  Mohammed. 

Xt'abah,  169,  a  son  of  Abulaheb  —  cursed  by  Mohammed  and  torn  by  a  lion. 
At'  a'bah-bin-Rab'  ee'  ah,  217,  245,  a  Koraysh  chief— commands  at  Badr,  where 

he  is  slain  in  single  combat. 
Tit'ab-bin-Asayd,  299,  by  some  said  to  have  been  appointed  by  Mohammed 

emeer  of  Mekkah. 
Tit'eed,  362,  an  angel. 

At'eek-bin-Au'yiz,  70,  Khadeejah's  first  husband. 

At'o'bairiah,  repentance  toward  God!   97,  a  frequent  exclamation  of  Mo- 
hammed. 
Xtr,  40,  a  perfume  ;  92,  excelled  in  fragrance  by  Mohammed's  perspiration. 
2.ud  and  Sam'ood,  119,  two  ancient  Arab  tribes. 
Au'kah,  11,  the  mother  of  Hashim, 
Auliedah,  71,  etc.,  a  weight  —  about  an  ounce. 
IxCkib,^^,   a  title  of  Mohammed;    306,  a  Christian  chief  of  Nejran:  see 

Abdul-Meseeh. 
Au'let'ah,  352,  espoused  by  Mohammed. 
Av'mer,  329,  a  tribe —  they  become  Musulmans. 
A'jCmUdh,  306,  a  tribe  — they  become  Musulmans. 
ji?  n,  88,  name  of  Mohammed's  sword. 

AuS'bin-Khoo' ly ,  378,  enters  Mohammed's  grave,  assisting  at  the  funeral. 
Ai  s-bin-Va  eel,  233,  dies  at  Mekkah. 
Au'shu'rci,  233,  a  festival  in  the  month  Moharrem. 
Au'si7n-bi?i-Ad'y,S2S,  story  of. 
Au'sim-bin-Sci'bit,2o6,  story  of. 

Aus  and  Khaz'rej,  14,  23,  218,  two  tribes  of  Medeenah  often  mentioned. 
Au'tas,  294,  297,  a  vady  — encampment  of  the  Havfizin. 
Au'te'kcih,  29,  a  daughter  of  Abdulmutalib  ;  53,  239,  her  dream;  255,  name  of 

a  daughter  r    Abutalib  and  the  mother  of  Ummsalmah. 
Au'ye'shah,  97,  216,  daughter  of  Abubekr  — married  to   Mohammed;    269, 
slanderous  story   about    her;    345,  violates   her  promise  to    Mohammed 


GENERAL   INDEX.  463 

respecting  Xly's  succession  to  the  khalafat;  351,  dies,  near  seventy  years 

of  age. 
Aijddk,  354,  an  uncle  of  Mohammed. 
Aij'lah,  76,  the  ancient  Elana,  a  town  on  the  Red  Sea. 
2ii/.s,  a  273,  place. 

Az'chi,  198,  the  Mohammedan  call  to  prayers. 
Aza'raut,  249,  a  place  to  which  the  Benee  Keenkau  retire. 
A'zayr,  255,  Ezra  the  prophet. 
!Azraeel,  7  ;  274,  constituted  the  angel  of  death. 
Azud,  329,  a  tribe  — their  chiefs  become  Musulmans. 
Az'ul  and  Alkarah,  261,  two  tribes  that  renounce  islam. 
TLz'ul  and  Vaysh,  256,   two  tribes  that  send  to  Mohammed  for  Musulraan 

teachers. 

BuCds,  216,  name  of  a  battle  between  the  :Xus  and  Khazrej. 

Bad' cel-bin-Vir' kd,   297,  commands    the  guard  in  charge  of   the  Havazin 

prisoners. 
Badr-e-akJi  ee'  rah,  234,  an  expedition. 
Badr-e-diild,  234,  an  expedition. 
Badr-e-kahrd,  234,  238,  a  battle. 
Badr-e-sagli rd,  2/0,  an  expedition. 
Barjltddd,  181,  its  building  predicted  by  Mohammed. 
Bcbhee'lah,  329,  a  tribe  that  embrace  islam. 

BciKrayn,  2S2,  a  district  of  Arabia  which  submits  to  Mohammed. 
Ba'hy'ra  61,  a  monk  — story  of. 

Ba'kah,  378,  place  of  Mohammed's  burial  — his  mesjid. 
JS.tVtce'a,  347,  burial-place  of  Ibrfihcem,  Mohammed's  son;  368,  Mohammed 

implores  pardon  for  all  buried  there. 
Bar  a  hoot,  165,  name  of  an  infernal  well  in  the  wady  of  Barahoot. 
Bd'lit,  alias  Abbay,  106,  the  last  successor  of  Eesa. 
Bd' nil  bah,  289,  sent  to  apprehend  Mohammed. 
Bar'ahoof,  165,  a  wady  of  owls  and  serpents. 
Bdr'kaHeetd,  86,  or  Ffu-kaleet  —  predicted  to  come. 
Ba  sheer,  86,  a  title  of  Mohammed, 
Ba' sheer-bin- AVool'zabd,  240,  a  spy  of  Mohammed. 
Bata-ul-Nakhl,  136,  a  place  where  Mohammed  was  visited  by  jins. 
BcCvdt,  234,  expedition  of. 
Bay'dd,  330,  a  place. 

Bayt  la'khem,  Bethlehem  ;  192,  birth-place  of  Christ. 
Bay t-ul-Ma.  moor,  199,  291,  the  temple  on  high,  directly  over  the  Kabah. 
Bdyt-til-Muk'  ad  des,  Jerusalem  ;  49,  a  celestial  banner  planted  on  it ;  191,  the 

temple. 
Bazhi,  289,  Persian  governor  in  Yemen. 
Bd'zur,  65,  market,  often  mentioned. 
Bayzd'vy,  325,  a  Sunnee  author. 
Bekr-bin-Sad,  54,  the  husband  of  Halecmah. 
Ben'ee  Tibdutddn,  395,  a  Christian  tribe. 
Bitiee  Abd'tdddr,  252,  tribe  of  Talhah,  a  Koraysh  champion. 
BeiCca  Md'utshems,  65,  an  Arab  clan  or  tribe. 


464  GENERAL   INDEX. 

Beriee  A  ma' yah,  207,  a  house  or  dynasty  of  khaleefahs,  of  whom  Maveeah- 
bin-Abusufeean  was  first. 

Ben'ee  Am'  er-hin-Xuf,  228,  a  clan  of  Medeenah. 

Be' nee  Be' Mr,  138,  a  tribe  of  Arabs. 

Beiiee  Be'jdh,  179,  a  tribe  of  jins. 

Ben'ee  Bekr,  272,  a  tribe  that  league  with  the  Koraysh. 

Be^i'ee  Ha'ris-hin-Kiib,  305,  a  Christian  tribe. 

Ben'ee  Han'ee'fah,  329,  tribe  of  Musaylemah — they  profess  islam — ^renounce  it. 

Ben'ee  Ha'roon,  257,  name  of  the  two  clans  of  Nazeer  and  Kareezah. 

Ben'ee  Ha' shim,  40,  consult  Habeeb  —  a  clan  often  mentioned. 

Ben'ee  Is'rd'eel,  Children  of  Israel;  106,  worship  the  calf;  185,  their  table  in 
the  wilderness. 

Beti'ee  Jam' ah,  43,  an  Arab  clan. 

Beti'ee  Ka'rad,  234,  expedition  of. 

Beji'ee  Kdree'zah,  217,  a  Jewish  tribe  of  Medeenah;  265,  conquest  of  by  Mo- 
hammed. 

Ben' ee  Kee7i' kati,  217 ,  a.  Jewish  tribe  of  Medeenah;  249,  summoned  to  em- 
brace islam ;  249,  conquered. 

Ben'ee  Lah'yan,  234,  expedition  of. 

Ben'  ee  Lbvay,  75,  an  Arab  clan. 

Ben'ee  Mad'lej,  236,  conquest  of  by  Mohammed. 

Ben'ee  Makh' zoom,  75,  an  Arab  clan. 

Beti'ee  Mus'ta'lak,  268,  conquest  of  by  Mohammed. 

Ben'ee  Naz'eer,  265,  a  Jewish  tribe  of  Medeenah  ;  258,  conquest  and  account  of. 

Ben'ee  Sad-bin-Bekr,  50,  Haleemah's  tribe;  60,  a  famine  drives  her  and  others 
to  Mekkah. 

Ben'ee  Sa'leem,  167,  a  man  of  this  tribe  embraces  islam  ;  234,  249,  expedition 
of — plundered  by  Mohammed  ;  295,  march  with  him. 

Ben'ee  Sa  lim-bin-Avf,  231,  a  clan  of  Medeenah. 

Ben'ee  Sau'duh,  379,  conspiracy  at  their  quarter  against  the  rights  of  Sly,  to 
make  Abubekr  khaleefah. 

Ben'ee  Shay' hah,  330,  Mohammed  enters  Mekkah  by  their  gate. 

Ben'ee  Zam'rah,  236,  270,  Mohammed  makes  peace  with  them. 

Ben'ee  Ziibayd,  327,  plundered  by  Aly  ;  329,  become  Musulmans. 

Ber'ah,  27,  31,  wife  of  Wahab  and  grandmother  of  Mohammed. 

Besh' er-bin-Bii  ran,  276,  poisoned  with  Mohammed  at  Khyber. 

Bildl,  101,  Mohammed's  black  muazzin,  or  crier  to  public  prayers  ;  177,  229, 
compelled  to  blaspheme  Mohammed ;  348,  slain  by  his  mistress,  and  raised 
to  life  by  Mohammed. 

Bis'me'ka  ANah'hu'md,  In  thy  name,  our  God  ;  271,  a  style  of  commence- 
ment employed  by  the  Koraysh. 

Bis' mid  lah  ur-rah' man  ur-ra' heem,  In  the  name  of  God,  the  compassionate, 
the  merciful ;    1,  201,  account  of —  frequently  used. 

Bis'millah,  In  the  name  of  God  ;  185,  contraction  of  the  above. 

Bis' mil' lah  va  Billah,  In  the  name  of  God  and  by  God,  76. 

Bo'rdk,  103,  200,  description  of  this  creature  ;  192,  brought  to  Mohammed. 

Bulkd,  282,  a  place. 

Bii  rau-bin-Magh  roor,  probably  identical  with  Besher-bin-Burau ;  148,  dies 


GENERAL   INDEX.  465 

in  consequence  of  eating  of  the  poisoned  shoulder  of  mutton  presented  to 
Mohammed  at  Khyber. 

Bu'raU'bin-MoCroor,  221,  one  of  the  twelve  Ansaree  officers  appointed  by  Mo- 
hammed ;  233,  dies  at  Medeenah. 

Bus' rah,  2i5,  5.1y's  victory  there. 

Bits' ray,  38,  its  houses  seen  from  Mekkah  at  Mohammed's  birth.  This  city, 
Bussorah,  is  often  mentioned. 

But' yah-bin-Hu'jrlj,  246,  attempts  to  arrest  the  flight  of  Satan  at  the  battfe  of 
Badr, 

Cheen,  312,  China. 

Dah'yah,  22,  a  Jewish  chief;  235,  name  of  a  man  whose  form  was  assumed  by 

Gabriel. 
DxKyah-bin-Kh%Tee\fah,  Til,  Mohammed's  messenger  to  Caesar  or  Heraclius. 
Danyal,  the  prophet  Daniel;  33,  281,  his  book. 
Dctood,  king  David  ;  98,  his  fasting  ;  134,  iron  softened  for  him  to  make  armor 

—  excites  the  sympathy  of  mountains  by  his  lamentations. 
Dar'dcieel,  58,  an  angel  —  visits  Mohammed, 
D^r-til-Ned'vah,  213,  name  of  a  place  and  council  of  the  Koraysh  at  Mekkah  ; 

223,  they  plot  there  against  Mohammed. 
Daiiy,  86,  a  title  of  Mohammed. 
Dee'baj,  88,  name  of  Mohammed's  pack-camel. 
Dee'n&r,  95,  162,  a  silver  coin,  often  mentioned. 
Deen-ul-Mulk,  305,  a  Christian  tribe  or  sect. 

De?'' eecJ-6m-^Z' 5a"  ?naA,  294,  a  blind  Havazin  chief.  ,       ,  j     -^/amI 

Dir'hem,  a  silver  coin  often  mentioned;  372,  dirhem,  or  drachm,      Jl«>****  m    ^  I  v^    -^ 
Do' met-ul-Jan' did,  234,  expedition  of,  ^&  f^^^  J'^ 

DuJ'dl,  the  Mohammedan  anti-Christ;  92,  to  be  slain;  309,  called  Meseeh- 

Dujal,  or  the  Anointed  Liar, 
Diiflah,  the  Tigris  ;  35,  overflows  Khosroo's  palace. 
Did  dill,  88,  name  of  Mohammed's  mule  ;  277,  sent  as  a  present  to  him ;  370, 

given  to  Aly. 

Ee'sa,  or  Barret  Ee's&,  the  Lord  Jesus ;  195,  seen  by  Mohammed  in  the  second 
heaven  ;  204,  in  the  seventh  heaven  ;  209,  313,  called  tlie  Spirit  and  AVord 
of  God  ;  309,  his  second  advent;  210,  313,  called  Eesa-bin-Mar"yam. 

Ee'sel,  247,  a  place  two  fursaklis  from  Badr, 

Em'eer,  117,  etc.,  commander,  or  ruler, 

Etn'eer-ulM'/meii'een,  Commander  of  the  Faithful— 2,  a  title  of  K\j  often 
mentioned. 

Fadlalc,  161,  a  town  near  Khyber;  275,  surrendered  to  Mohammed. 

Fahr,  236,  a  place. 

Fakhr'ra'zy,  325,  a  Sunnee  author. 

Fa  ran,  or  Paran.  308,  a  mountain  of  Arabia, 

jFar7c'a7<?(?«,  Paraklctos,  or  the  Holy  Comforter,  (St,   John  xiv.  26);  57,86, 

308,  title  imputed  to  Mohammed  ;  86,  called  Barkaleeta, 
F&rSy  Persia,  especially  the  province  of  Fars  ;  35,  its  fire-altars  extinguished. 
31 


466  GENERAL   INDEX. 

Far'oun,  Pharaoh;  126,  his  property  petrified. 

Fatah,  86,  a  title  of  Mohammed. 

F(ft^mah,   29,  a  wife  of  Abdulmutalib,   and  the  mother  of  Abutalib  and 

Abdullah. 
Fd'tCmah,  352,  a  daughter  of  Sohak —  espoused  by  Mohammed. 
FA'ti'nmh,  228,  a  daughter  of  Zobayr  —  flees  with  Aly  to  Medeenah. 
Fd'ti'mah,  67,  one  of  the  four  perfect  women  ;  84,  the  daughter  of  Mohammed 

and  Khadeejah  ;  228,  flees  with  Sly  to  Medeenah ;   231,   married  to  Aly  ; 

375,  attends  her  father  at  his  death  ;  379,  dies. 
F&ti^tnah-bint-Asad,  45,  228,  355,  the  mother  of  Xly. 
Faz'd'eel,  Excellencies,  38,  361,  title  of  a  book. 
Fazl-hin-AUbas,  generally  called  Ibn  Abbas,  355,  etc.,  a  traditionizer  often 

quoted  ;  376,  attends  Mohammed  at  his  death. 
Fee' roo2,  281,  becomes   a   Musulman  —  at  Mohammed's  order  slays  Eesa,  a 

false  prophet. 
Fir'doos,  155,  a  paradise. 
Frarigees,  174,  their  empire  to  endure. 
Fran' gees' tan,  112,  to  remain  independent. 

Ghay'd&k,  29,  a  son  of  Abdulmutalib. 

Ghadeer'khom,  334,  place  where  Mohammed  inaugurated  Sly  his  khaleefah. 

Gha,rs,  372,  name  of  a  well. 

Ghas'An,  307,  329,  a  country  —  a  tribe  —  they  become  Musulmans. 

Ghatf&n,  250,  a  tribe  —  Mohammed  marches  against  them. 

Ghdtyah,  260,  an  encampment  of  the  Koraysh  near  Ohod. 
*  ••  ae-Ssfmys-ul-Vci: ry-fee-ul-  Aum-id-Ja) ded,  29,  a  title  of  Abdulmutalib. 
^^^•^.GAoz'MJ^SS,  170,  name  of  Mohammed's  she-camel ;  170,  she  dies  and  goes  to 
paradise. 

Ha'heeb,  40,  a  monk  consulted  by  the  Benee  Hasliim. 

Hah' e' shah,  Abyssinia  ;  208,  some  of  Mohammed's  followers  flee  thither.  This 

country  is  often  mentioned. 
Ha' heel,  Abel ;  178,  his  death. 
Hade' yah,  359,  a  religious  offering  or  present. 
Harfees,  5,  tradition;  Note  10. 
Ha'fer,  29,  a  title  of  Abdulmutalib. 
Ha'fes,  271,  a  Koraysh  commissioner  to  Mohammed, 
Hafsdh,  250,  a  daughter  of  Omar  —  married  to  Mohammed  ;  345,  her  intrigue 

with  Auyeshah  ;  368,  sends  her  father  to  the  mesjid;  351,  statement  of  her 

death. 
Hafees,  pilgrims  ;  343,  God  helps  them. 
Hafel,  29,  a  son  of  Abdulmutalib. 
Ha'je'rah,  29,  a  wife  of  Abdulmutalib. 
Hafish,  36%{i'-a> father-in-law  of  Mohammed. 

Hafoon,  177,  a  defile;  216,  burial-place  of  Khadeejah  —  name  of  a  mountain^ 
Hak'eem,  351,  a  father-in-law  of  Mohammed. 
Hdl'ah,  29,  a  wife  of  Abdulmutalib. 
Haldl-bin-A'ma'yah,  328,  account  of  his  wife's  infidelity. 


GENERAL    INDEX.  467 

Ha'lee'mah,  50,  Mohammed's  nurse  ;  299,  story  of  her  son  and  daughter  taken 

prisoners  at  Hunayn.  .  .; 

Ham- a' dan,  327,  a  tribe  —  they  become  Musullnans. 
Ha  Mim,  i.  e.,  H.  M.,  86,  a  mystical  title  of  Mohammed  ;  109,  title  of  a  chapter 

of  the  Koran. 
H&m-bin-Heem-bin-LA^kees-bin-IhHees,  77,  a  demon;  178,  said  to  be  the  only 

Musulman  of  the  demon  race. 
Hf^m'id,  40,  one  of  Mohammed's  names. 
Hani'  rd-ul-As'  ad,  256,  expedition  of. 
Hams,  299,  name  of  a  place ;  3o6,  the  Koraysh  Arabs. 

Ham'zdh,  19,  a  son  of  Abdulrautalib  ;  213,  becomes  a  Musulman  and  zealous 
supporter  of  Mohammed  ;    241,  his  combat  with  Shaybah ;    253,   slain   at 
Ohod. 
Har'is,  29,  a  son  of  Abdulmutalib  ;  354,  uncle  of  Mohammed  ;  355,  name  of  a 

son  of  Abbas. 
Hdr'is-bin-Ab'y'shimr,  277,  28,  an  Arab  chief  —  Mohammed  sends  him  a  letter 

commanding  him  to  embrace  islam. 
Hm'Hs-bin-Am)  eer,  282,  sent  by  Mohammed  with  a  letter  to  Busray. 
Hdr'is-bin-KaPdah,  147,  a  physician  —  visits  Mohammed  and  offers  to  cure 

him  of  lunacy. 
Hdr'  is-bin-Za7-  dr,  268,  a  chief  of  the  Benee  Mustalak. 
Hdf'  is' ah-bin-As'  dl,  307,  a  speaker  in  the  Christian  council  at  Nejran. 
Hd  roon,  106,  his  sons  ;  196,  Mohammed  sees  him  in  the  fifth  heaven. 
Has' an,  238,  Aly's  eldest  son  —  the  second  imam. 
Has' an  As'ker'ee,  163,  the  eleventh  imam  —  commentator  on  the  Koran,  often 

quoted. 
Has'  an-bin-Sd'  bit,  335,  a  poet. 

Hash'  eem-bin-Lii  mau-bin-Ib'  lees,  180,  a  demon  —  becomes  a  Musulman. 
Hd'shim,  11,  his  birth  and  brilliance  ;  12,  his  liberality  ;  13,  marries  a  woman 
of  his  own  tribe ;  18,  marries  Salmay ;   19,  goes  to  Syria ;  20,  dies,  greatly 
lamented. 
Hd'shir,  85,  a  title  of  Mohammed. 
Hd'tem,  an  Arab  chief;  66,  dies. 
Ha'  vd,  Eve  ;  9,  formed  and  married  to  Adam. 
Hav'd'zin,  294,  a  tribe  —  their  war  with  Mohammed  ;  295,  they  are  routed  at 

Hunayn  with  immense  loss. 
Hd'zib,  136,  a  chief  of  jins. 

Haz'ra'moot,  187,  321,  a  place  in  the  south  of  Arabia. 
Haz'rem,  225,  a  place  —  Mohammed's  cloak,  so  called. 
Haz'ret,  1,  etc.,  a  title  given  to  prophets  and  illustrious  personages. 
Hay' zoom,  246,  name  of  Gabriel's  horse. 

Hej,  100,  the  hair  of  Mohammed,  which  was  shaven  off  at  this  pilgrimage,  car- 
ried to  heaven  ;  331,  hej  and  umrah  united. 
Heffah,  79,  159,  a  place  where  a  small  tree  miraculously  becomes  great  at  the 

visitation  of  Mohammed. 
Helm,  356,  a  class  of  Arabs,  embracing  all  but  the  Koraysh. 
Her'kul,  Heraclius,  278,  emperor  of  Room  —  story  of.  ^ 

Htf  dj,  275,  the  region  including  Mekkah  and  Medeenah. 


468  GENERAL    INDEX. 

Hi/ret,  sometimes  written  Heji'ra,  231,  Mohammed's  flight  from  Mekkah  to 
Medeenah,  which  forms  the  Mohammedan  era. 

Riniy'ir,  281,  292,  a  country  or  district  of  Arabia, 

Hind,  351,  alias  Ummsalmah,  daughter  of  Abyamayah. 

Hind,  231,  daughter  of  Atab  ih,  and  wife  of  Abusufeean ;  253,  her  savage 
triumph  over  tlie  body  of  liamsah  at  Ohod  ;  291,  tries  to  rally  the  people  to 
fight  Mohammed  at  the  conquest  of  Mekkah  ;  293,  said  to  be  noted  for 
adultery. 

Hijid-bla-Ab' y' hoL  lah,  226,  taken  with  Mohammed  in  his  escape  to  the  cave  of 
Soor,  and  sent  back. 

Hind-bia-Hlnd,  71,  a  son  of  Khadeejah. 

Hitidee,  81,  Indian. 

Hi' S'^a-bhi-Wdh:'ib,  277,  Mohammed  gives  him  Screen. 

Ho'md'ee,  72,  a  phoenix,  &c. 

Hood,  an  ancient  prophet ;  128,  his  wind  ;   178,  cursed  his  people. 

Hoo'rees,  4,  virgins  of  paradise  often  mentioned ;  204,  one  comes  out  of  a 
quhice. 

Hdzet-hiii-'A.ty,  277,  281,  an  Arab  chief — Mohammed  sends  him  a  letter  com- 
manding him  to  embrace  islam. 

HiCbel,  123,  a  great  idol  of  the  Arabians  —  testifies  to  Mohammed's  prophet- 
ship  ;  334,  account  of. 

Hu'dcty  bee' ah,  133,  234,  270,  expedition  of — Mohammed  concludes  a  truce 
with  the  Koraysh. 

HiCnayn,  133,  deep  river  in  the  way  of;  295,  battle  of  —  vady  of. 

Hu'rd,  135,  a  mountain  of  Mekkah  ;  144,  daily  visited  by  Mohammed. 

Hur'm^iz,  6G,  succeeds  Anooshseravan  —  is  deposed  and  slain. 

Hiisaya,  181,  prediction  of  his  death;  228,  the  second  son  of  Sly,  and  the 
third  imam ;  37-5,  with  his  brother  Hasan  embraced  by  Mohammed  before  his 
death. 

Hv:  za]f  fah,  302,  ordered  by  Mohammed  to  go  to  Akabah  and  watch  some  con- 
spirators. 

Hvlzayl,  256,  a  tribe  —  they  slay  some  Musulmans. 

Hy'  at-id-KuT oob,  1,  Life  of  Hearts  —  title  of  a  book. 

Hy-bm-A/i/itdb,  249,  259,  a  chief  of  the  Benee  Nazeer  ;  261,  induces  the  Be- 
nee  Kareezah  to  break  their  league  with  Mohammed  ;  263,  taken  and  exe- 
cuted by  him. 

lb"  lees,  7,  called  also  Shaytan,  i.  e.,  Satan  ;  35,  inhibited  all  the  heavens  at  Mo- 
hammed's birth  ;  178,  father  of  the  demons. 

Ibn-Ab'bas,  or  Fazl-bin-Abbas,  51,  etc.,  a  traditionizer  often  quoted;  376,  at- 
tends Mohammed  at  his  sickness  and  death. 

Ibn-Aslinis,  305,  a  traditioner. 

Ibn-Babiiycih,  or  Aly-bin-Babuyah,  61,  etc.,  a  traditionizer  often  quoted. 

Ibn-H'iz'  rd'my,  242,  slain  at  Nakhlah  by  some  of  Mohammed's  followers. 

Ibn-lUrahaeni,  or  Aly-bin-Ibraheem,  178,  often  quoted. 

Ibn-Kim'  yah,  253,  assaults  Mohammed  at  Ohod. 

Ibn-Mas  ood,  or  Abdullah-bin-Masood,  156,  swears  he  saw  Mount  Hurfi  be- 
tween the  parts  of  the  moon  sundered  by  Mohammed ;  298,  one  of  the 
refugees  to  Habeshah. 


GRNERAL    INDEX. 


469 


Ibn-MuTjurti,  204,  the  assassinator  of  Sly. 

Ibn-Shah/ashoob,  or  Shaykh  Mohainmed-bin-Shahrashoob,  50,  etc.,  a  tradi- 
tionizer  often  quoted. 

Ibn-Zee'dd,  204,  one  of  the  murderers  of  Husayn. 

Ib'rd'heem-ul-K/ia'leel,  28,  Abraham  the  Friend,  i.  e.,  of  God  — his  pretended 
sacrifice  of  Ishmaeel ;  196,  seen  by  Mohammed  in  the  seventh  heaven  ;  318, 
his  book. 

Ib'rd'hee)7i,  299,  Mohammed's  son  by  Mareeah  —  born. 

rdrees,  or  Akhnookh,  128,  his  translation ;  195,  seen  by  Mohammed  in  the 
fourth  heaven. 

Ui/d,  178,  a  name  ascribed  to  Sly. 

IT  yds,  83;  274,  his  mantle. 

Im'dm,  203,  339,  341,  a  religious  guide  —one  of  the  twelve  successors  of  Mo- 
hammed according  to  the  Sheeahs. 

Im'dm'afe,  318,  etc.,  the  office  of  imam. 

Im'rd)i,  G7,  the  father  of  Mar'  >  am  ;  196,  father  of  Haroon  and  Moosa. 

In'jeel,  131,  320,  the  Gospel,  repeatedly  mentioned. 

IrishaUdh,  Please  God  !  96,  etc.,  a  frequent  exclamation. 

/r'a^,  115,  181,  a  country. 

Irem,  73,  a  fabulous  garden  of  Arabia. 

Is' fa)  hem,  360,  a  city  of  Persia. 

IsKyd'eel,  57,  an  angel  —  spreads  a  cloud  over  Mohammed. 

Ukan'der'ee'ah,  358,  Alexandria,  or  Alexandretta. 

Is' lam,  92,  the  Mohammedan  religion. 

Is'md'eel,  28,  a  son  of  Abraham  and  ancestor  of  Mohammed;  173,  name  of 
the  angel  of  rain  ;  188,  regent  of  the  first  heaven ;  373,  of  the  air. 

Isrcifeel,  an  angel  often  mentioned;  99,  visits  Mohammed;  183,  his  office; 
361,  his  trumpet. 

Is'tac/h\fdra.nd  N tagh\fer' iV Idh,  may  God  pardon,  or  God  forbid!  97,  a  fre- 
quent exclamation  of  Mohammed. 

UtakNar,  or  Persepolis,  38,  seen  from  Mekkah  at  Mohammed's  birth. 

J&beel,  128,  the  angel  of  the  mountains. 

Jd'ber,  85,  174,  an  Ansaree  —  gives  Mohammed  a  dinner. 

JaVeiees,  207,  a  set  of  fatalists,  who  ascribe  everything  to  omnipotent  power. 

Jaf'er-bin-Mu'se'nd,  379,  wishes  to  visit  Mohammed's  tomb. 

Jaf  e)--e-Sd' dtik,  Jafer  the  Just ;  348,  the  sixth  imam,  often  quoted. 

JSfcr-e-Ty'ydr,  Jafer  the  Flyer ;  184,  son  of  Abutalib  ;  208,  goes  to  Abyssinia  ; 

276,  proceeds  to  Medeenah  and  joins  Mohammed  at  the  conquest  of  Khyber  ; 

283,  is  slain  at  Motah  and  surnamed  Tyyar. 
Ja'hce'nah,  137,  273,  a  tribe  and  their  country,  near  the  Red  Sea. 
Ja'heer-bin-Su'rd'kah,  307,  a  speaker  in  the  Christian  council  at  Nejran. 
Jd'loot,  238,  264,  Goliath —  slain  by  David. 
Jam' duly  vl-Akh'er,  name  of  the  sixth  Mohammedan  month. 
Jam'&dy-id-Ev'vel,  282.  the  fifth  Mohammedan  month. 
Jam' ah,  Collection  ;  315,  title  of  a  book,  or  of  a  collection  of  the  prophetical 

books. 
Ja'md'nah,  355,  a  daughter  of  Abutalib. 
Jdn,  178,  the  father  of  all  the  jins. 


470  GENERAL   INDEX. 

Ja'ndb,  229,  compelled  to  revile  Mohammed. 

Ja'rd'nah,  297,  a  place. 

Ja'reer-bin-AbfTtdlah,  281,  story  related  by  him. 

Ja'vee'ree'ah,  268,  a  daughter  of  Haris-bin-Zarar,  taken  by  Mohammed;  352, 

married  to  him. 
JeVeer-bin-Mu'tam,  253,  the  master  of  Vashy  who  slew  Hamzah. 
Jedau,  88,  name  of  Mohammed's  she-camel. 
Jed-bin- Kays,  300,  story  of. 
Jectdah,  165,  the  port  of  Mekkah. 
Jefaf,  260,  encampment   of  the   Koraysh   near   Ohod  ;  367,  encampment   of 

Asamet. 
Jer'hem,  27,  an  ancient  tribe  —  conquered  by  the  Khazauh. 
Jib' r& eel,  Gabriel,  often  mentioned;  205,  conducts  Mohammed  through  the 

heavens   to   a  celestial  river,   which  none  but  he   might  pass  —  story   of 

angels  with  20,000  faces,  and  40,000. 
Jin,  Yll,  an  imaginary  order  of  beings  often  mentioned  —  the  genii. 
Jin' ah,  229,  a  champion  slain  by  Aly  ;  370,  name  of  Mohammed's  horse. 
Ju'dy,  99.  103,  a  mountain  —  Noah's  ark  said  to  have  rested  on  it. 
Ju'ee'ber,  348,  story  of. 
Ju'  mah,  Friday,  233,  appointed  a  sacred  day  for  the  Musulmans  by  Asad-bin- 

Zararah,  confirmed  by  the  Koran. 
Ju'zam,  307,  a  Christian  tribe. 

Kab'ah,  the  temple  of  Mekkah,  66,  thrown  down  and  rebuilt — often  mentioned. 
Kab,  138,  loses  a  hand  and  an  eye  in  battle  —  healed  by  Mohammed. 
Kab-bin-Timeer,  299,  sent  on  an  expedition  to  Syria  —  is  slain. 
Kab-bin-As'ayd,  260,  chief  of  the  Benee  Kareezah;  266,  taken  and  executed 

by  Mohammed. 
Kab-bin-id-AsK ref,  141,  a  Jew  —  visits  Mohammed  —  story  of;  257,  name  of 

the  chief  of  the  Benee  Nazeer — leagues  with  the  Koraysh  —  is  slain. 
Kotbeel,  Cain,  178,  slew  Abel. 

Knb-ul- Akh  hnr ,  36,  his  account  of  Mohammed's  birth. 
K'^f,  33,  a  fabulous  mountain. 

Kaf'ilah,  or  Kara  van  —  a  travelling  company  often  mentioned. 
Kdfy,  86,  a  title  of  Mohammed. 

KaTdah,  297,  a  brother  of  Safvan  —  his  exclamation  against  Mohammed. 
Kale'mah,  209,  212,  etc.  the  Word,  i.  e.,  Christ;  276,  the  Mohammedan  creed. 
Kaiidah,  292,  a  district  of  Arabia ;  329,  its  chiefs  become  Musulmans. 
Kar'  agh-xd-Gham  eem,  289,  a  place  —  the  fort  dispensed  with  there. 
Kar'a'vrin,  or  katiiah,  236,  a  travelling  company. 
Kdr'oo)i,  Korah,  324,  ingulfed  by  the  earth. 
Karz-bin-Hdr'  is,  236,  makes  a  descent  on  Medeenah. 
Karz-bin-Say  rah,  306,  a  speaker  in  the  council  of  Nejran. 
Kasb,  240,  a  man  met  by  Abusiifeean  at  Badr. 
Kfisini,  72,  350,  a  son  of  Mohammed. 
Kas'vn,  355,  a  son  of  Abbas. 
Koshan,  35,  a  town  of  Persia. 
Kashf-ul-GhanCah,  70,  371,  title  of  a  book. 
Katee'lah,  352,  espoused  by  Mohammed. 


GENERAL   INDEX.  471 

Kay'sar,  or  CcBsar,  13,  Heraclius,  emperor  of  Room;  277,  Mohammed's  letter 

to  him. 
Kays-bin-Has'  een,  321,  a  ulema  of  Hazramoot. 

Kays-bin-Sad,  3i6,  ordered  to  drive  the  opposers  of  Sly  from  Medeenah. 
Kayt,  307,  a  country  inhabited  by  Christians. 
Kaz'atih,  307,  a  country  inhabited  by  Christians. 
Keb'lah,  238,  361,  365,  point  of  adoration. 

Ke'nanah,  275,  the  Jewish  husband  of  Safeenah,  who  was  taken  at  the  cap- 
ture of  Khyber  and  married  to  Mohammed. 
Ke'nee'sah,  305,  a  church. 

Ker'be'ld,  181,  scene  of  Husayn's  martyrdom  —  much  visited  by  the  Sheeahs. 
Kes'eer,  355,  a  son  of  Abbas. 
KesKcVf,  325,  title  of  a  book. 

Kes'ry,  Khosroo,  emperor  of  Persia ;  35,  his  palace  trembles  at  Mohammed's 
birth  ;  277,  Mohammed  sends  him  a  letter,  commanding  him  to  embrace 
islam ;  280,  281,  he  tears  it  and  is  murdered  by  his  son. 
Khd  dee' jail,  67,  her  high  character;  71,  married  to  Mohammed;  213,  his  sup- 
porter ;  216,  dies  and  is  buried  at  Hajoon. 
Khal  A'  dah,  13,  a  daughter  of  Hashim. 
KhaV&fat,  the  office  of  khaleefah  ;  106,  descends  by  divine  appointment ;  334, 

Sly  inaugurated  in  the  office. 
Khalee\fah,  a  prince,  deputy,  or  successor;  340,  Sly  declared  Mohammed's 

khaleefah  or  successor. 
KhaV  id-bin- As' ay d,  292,  speaks  ill  of  the  azan  —  becomes  a  Musulman  —  is 

made  governor  of  Mekkah. 
KMT id-bin-VaV eed,  226,  leads  on  the  party  to  assassinate  Mohammed  ;  252, 
commands  a  division  at  the  battle  of  Ohod  ;  283,  defeated  at  Motah  ;  291, 
commands  the  advance  guard  at  the  conquest  of  Mekkah  ;  294,  slays  many 
of  a  certain  tribe  to  gratify  private  revenge. 
Khan' dak,  or  Ahzab,  234,  259,  expedition  of. 
Khari  ees-bin-Ahd  id  lah,  351,  first  husband   of  Hafsah,   who  was  afterwards 

married  to  Mohammed. 
Khdrjees,  207,  a  sect  of  Mohammedan  heretics. 
K/iar'u'rah,  29,  a  place  between  Sefa  and  Mervah. 
Khar' war,  or  khahoar,  74,  270,  a  load  or  certain  weight. 
Kha'  tib-bin-Ab'  y'bal  tah,  277,  Mohammed's  messenger  to  Makukas. 
Khatcem,  352,  his  daughter  espoused  by  Mohammed. 
Kha'tim,  86,  a  title  of  Mohammed. 
Khd'  tim-un-Neb' y'  een,  86,  a  title  of  Mohammed. 
Kh&'tih-bin-Ab'y,  287,  writes  to  inform  the  Koraysh  of  Mohammed's  design 

on  Mekkah  —  story  of. 
Khaz'auh,  27,  an  ancient  Arab  tribe  —  they  conquer  the  Jerhem  ;  224,  patrons 
of  the  Benee  Hashim ;  227,  a  tracer  of  that  tribe  ;  272,  the  tribe  leagues 
with  Mohammed. 
Khaz' ee' mah-bin-Hak' eem,  68,  a  relative  and  employee  of  Khadeejah  ;  69,  at- 
tends Mohammed  to  Syria  ;  250,  name  of  Mohammed's  father-in-law. 
Khaz'reJ,  14,  a  tribe  of  Medeenah,  generally  mentioned  with  the  -3us  ;  216,  at 
war  with  the  latter. 


472  GENERAL   INDEX. 

Khizr,  an  ancient  prophet ;  373,  comes  to  console  Mohammed's  family  after 
his  death. 

Khodlah,  3ol,  a  wife  of  Mohammed. 

Khor' a  shi,  181,  a  province  of  Persia. 

Khu'ay'lid,  70,  Khadeejah's  father, 

Khu'saymuh,  230,  Mohammed's  second  host  at  Medeenah. 

Khy'ber,  a  Jewish  town;  23i,  27-5,  conquest  of. 

Khyr'dam^  370,  name  of  Mohammed's  horse. 

KUitees,  122,  the  Egyptians  —  hence  Gypsy. 

Ki^  led  see' it,  63,  65,  a  church. 

Kiriee'kau,  a  Jewish  tribe :  15,  their  fair. 

Koo\fah,  191,  its  mesjid ;  318,  366,  city  of. 

Ko'ran,  108,  its  miraculous  characteristics;  347,  altered  by  the  Sunnees.    . 

Ko'raysh,  12,  185,  Mohammed's  tribe — possessing  Mekkah — often  mentioned. 

Ko'ser,  37,  a  fountain  or  tank  or  pond  of  paradise ;  103,  197,  335,  river  of. 

Ku'ba,  228,  a  place  near  Medeenah,  where  Mohammed  stops  on  arriving  at 
that  city;  231,  builds  a  mesjid  there,  so  called;  and  in  which,  380,  after  his 
death,  he  appears  to  K\ .'  and  Abubekr,  and  chides  the  latter. 

Kit' lay' nee,  or  Shaykh  Kulaynee,  34,  71,  a  traditionizer  often  quoted. 

Kul soom-bin-HacT  am,  239,  a  host  of  Mohammed  ;  233,  dies. 

Kv.s'am,  85,  a  title  of  Mohammed. 

Ka.C a' dah-hin-RaU (I  ee,  or  Abukutadah,  118,  137. 

Kutb-rctven'dy,  222,  etc.,  title  of  a  traditionizer  often  quoted. 

La'  bayk,  330,  yes  !  or  here  !  an  Arabic  response. 

Lahm,  306,  307,  a  tribe. 

L&t  and  Uzzy,  63,  etc.,  two  Arab  idols  often  mentioned, 

Lat'ee'ah,  22,  a  Jewish  youth  —  his  story. 

Lay'lci,  352,  espoused  by  Mohammed. 

Lays-bin-Sud,  36,  inquires  respecting  the  birth  of  Mohammed. 

Lolcmun,  a  celebrated  sage  ;  361,  not  wiser  than  Salman  the  Persian. 

Loot,  or  Lot,  275,  story  of  his  cities. 

Mn: uz-bin-JiU el,  299,  Mohammed  makes  him  emeer  of  Mekkah. 
M'ida'een,  Ctesiphon,  360,  Salman  made  governor  of  that  city. 
MaKdy,  the  twelfth  imam  ;  342.  will  appear  and  conquer  all  religions. 
Mali  mood,  205,  said  to  be  a  title  of  the  Most  High. 
MaJCrdb,  347,  place  for  the  leader  of  prayers  in  a  mesjid, 
Mali ra' met-hin-Nd'fal,  101,  a  blind  man  —  story  of. 
Mu'hy,  85,  a  title  of  Mohammed,  from?«aAv,  to  obliterate. 
Makiizoom,  70,  name  of  the  tribe  to  which  Khadeejah's  first  husband  be- 
longed. 
Ma'ku'kas,  277,  353,  king  or  governor  of  Egypt. 
Md'JooJ,  Magog,  180,  mentioned  in  connection  with  Yajooj. 
Md'Joos'ees,  280,  the  Magians  or  Persians. 
Ma'lec'kah,  352,  a  woman  espoused  by  Mohammed. 
Mci  lik-bin-At sayf,  141,  a  Jew  — visits  Mohammed  — story  of. 
MfyHik-bm-Auf,2^i,  commander-in-chief  of  the  Havazin. 
Mctloofn,  88,  name  of  Mohammed's  flag. 


GENERAL   INDEX. 


473 


Mann,  55,  a  weight  of  ten  pounds  at  Tebreez,  but  varying  with  time  and  place. 
MdCodnah,  256,  a  well  where  a  large  party  of  Musalmans  were  slain. 
Mar' ah,  266,  a  Jewess  taken  by  Mohammed. 
Mdr'aJ,  190,  Mohammed's  ascension  on  high. 

Md'ree'ah,  the  Kibtee ;  212,  sent  to  Mohammed  by  Nejashy;  353,  said  to   be 
the  daughter  of  Shimoon,  and  to  have  been  sent  by  Makukas  to  Mohammed  ; 
354,  Mohammed  associates  with  her  for  a  month,  to  the  exclusion  of  all  his 
wives. 
Mar' e' see' a,  268,  a  well  of  the  Benee  Mustalik. 
Mar'hab,  274,  the  Jewish  champion  of  Khyber— slain  by  Sly. 
Md'rib,  282,  an  encampment  of  Heraclius'  army. 
Mara' nee' ah,  305,  a  sect,  probably  the  Maronites. 
Mar' yam  36,  Mary,  the  mother  of  Christ;  67,  daughter  of  Imran  :  one  of  the 

four  perfect  women. 
Mar' ze' ban,  136,  a  chief  of  jins. 
Mas'ab-bin-Am'eer,  218,  his  story;  219,  goes  to  Medeenah  to  teach  the  Koran 

—  his  success. 
Mas' ah,  136,  a  chief  of  jins. 

Mash' ar-ul-Har' dm,  332,  a  place  in  the  vicinity  of  Mekkah. 
Mai' bah,  88,  name  of  Mohammed's  cup. 
Mdt'eb,  355,  a  son  of  Abulaheb. 
Maun,  282,  a  place. 

Mdv'ce'ah,  son  of  Abusufeean,  a  Sunnee  khaleefah  ;  256,  disinters  some  who 
were  slain  at  Ohod ;  272,  allusion  to  his  treaty  with  Aly  ;  293,  said  to  have 
been  illegitimate. 
May'moo'ndh,  277,  a  daughter  of  Haris  ;  Mohammed  marries  her. 
May'sa'rah,  68,  etc.,  a  principal  servant  of  Khadeejah. 
Maz'd'him,  67,  the  father  of  Aseeah,,  Pharaoh's  wife. 
Mazar,  333,  ancient  name  of  the  month  Rejeb. 
Mdz'ee'nah,  295,  a  tribe  — name  of  the  father  of  Neseebah. 
Mdz'e'mdn,  136,  a  chief  of  jins. 
Me'dee'nah,  a  city  often  mentioned;  231,  Mohammed  flees  thither;  378,  dies 

and  is  buried  there. 
Mee'kd'eel,  the  angel  Michael,  often  mentioned. 
Meel,  285,  an  Arabic  long  measure  — four  to  a  fursakh  — a  mile. 
Mes'zdt,  134,  an  expedition  — miracle  attending  it. 
Jl/e/'f/?/-6m-^rti'er,  236,  prevents  an  engagement  between  some  Koraysh  and 

Musulmans. 
Mej'  ma-ul-by' an,  234,  a  book. 
Mej'zim,  88,  name  of  Mohammed's  sword. 

Mek'kah,  12,  Mohammed's  birth-place,  and  scene  of  his  first  prophetical   at- 
tempts ;  287,  he  conquers  it. 
Mem'bah,  364,  an  angel  whose  office  it  is  to  interrogate  the  dead. 
Mem'ber,  97,  152,  etc.,  the  Mohammedan  pulpit. 
Mem' shook,  88,  369,  name  of  Mohammed's  walking  stick. 
Men'zer,  86,  a  title  of  Mohammed. 
Men'zer-bin-AVke'mah,Z2Z,h.\s  advice  to  Sayyid  and  Aukib ;  324,  becomes  a 

Musulman. 
Men'  zer-Un-Am'  er,  221,  an  Ansaree  officer  appointed  by  Mohammed. 


474  GENERAL   INDEX. 

Men' zer-bin-SM' zy,  282,  governor  of  Bahrayn. 

Mcn'zil,  229,  etc.,  a  stage,  a  march,  a  halting-place,  a  residence. 

Mer'ees,  307,  a  country. 

Mer'jaz,  88,  name  of  Mohammed's  horse. 

Mer^vah,  272,  333,  etc.,  a  mountain  of  Mekkah  often  mentioned  in  connection 
with  Mount  Sefa. 

Mes'eeh,  Christ,  65,  etc. 

Mes\'jid,  231,  a  place  of  worship,  often  mentioned  :  improperly  called  mosque. 

Mes'jid-ul-keV la' tayn,  236,  the  mesjid  of  two  keblas,  or  of  both  keblas. 

Mi/c' dad-bin- As' ood,  97,  married  to  a  cousin  of  Mohammed. 

Mik' dad-bin- As' vad,  of  Khandy,  366,  his  story. 

Mik'fay,  8o,  a  title  of  Mohammed. 

Min'a,  333,  a  mountain  in  the  vicinity  of  Mekkah  —  often  mentioned. 

Min'ah,  29,  a  wife  of  Abdulmutalib. 

Min'cLt,  294,  an  Arab  idol,  broken  by  order  of  Mohammed. 

Mis' hal,  356,  a  weight  frequently  mentioned. 

Misr,  356,  Egypt,  from  the  Hebrew  Mizraim. 

Md ham' med-bin-'Abd' ul' lah,  1,  2,  his  ancestry  ;  3,  creation  of  his  light  424,000 
years  before  all  other  creatures  —  resides  various  periods  in  different  states  ; 
—  placed  in  the  body  of  Adam,  and  transmitted  through  an  immaculate 
ancestry ;  4,  Mohammed  and  Aly  and  Fatimah  and  Hasan  and  Husayn 
formed  in  one  light  or  spirit  before  all  other  creatures,  that  in  turn  were 
created  from  them ;  5,  the  light  divides  to  become  Mohammed  and  Aly, 
whose  names  are  derived  from  divine  appellations  ;  ^,  formation  of  124,000 
prophets  ;  7,  Mohammed's  spirit  dwells  immense  periods  in  various  celestial 
states  ;  8,  his  dust  taken  from  the  decreed  place  of  his  tomb  to  form  his 
body;  11,  his  genealogy;  34,  date  of  his  birth  —  the  black  drop  extracted 
from  his  heart — he  is  seahsd  between  the  shoulders  with  the  seal  of  prophecy  ; 
35,  prodigies  at  his  birth  ;  38,  born  circumcised  ;  39,  circumstances  and  date 
of  his  birth;  51,  account  of  his  infancy  —  he  is  lost;  55,  his  excretions 
instantly  concealed  by  the  earth  ;  56,  recovers  two  sheep  from  a  wolf  which 
speaks  to  him  ;  58,  his  heart  opened,  and  a  black  drop  extracted  by  Gabriel ; 
59,  lost;  60,  found  by  Abumasood  and  others  ;  61,  Abutalib  carries  him  to 
Syria  ;  68,  goes  to  Syria  on  Khadeejah's  account  —  interview  with  a  recluse  ; 
71,  marries  Khadeejah;  74,  another  account  of  his  journey  to  Syria;  77, 
encounters  Hum  in  the  form  of  a  serpent;  81,  another  account  of  his  mar- 
riage to  Khadeejah;  85,  his  names  and  titles  —  the  property  of  infidels 
made  lawful  to  him ;  88,  his  possessions  ;  89,  his  form  and  features  ;  92,  his 
miraculous  characteristics  ;  93,  shaving  the  head ;  94,  his  commendable 
traits  ;  97,  food  from  paradise  makes  him  powerful  as  forty  men  ;  99,  has  the 
ofFer  of  empire  made  him  ;  102,  his  controversy  with  forty  Jews  ;  104,  who 
profess  islfim  ;  112,  he  is  visited  by  idolaters,  who  demand  various  miracles  ; 
118,  mobbed  at  Mekkah  ;  121,  miracle  of  Moses'  rod  surpassed  by  him ;  126, 
changes  a  young  miser's  stores  to  corrupted  masses  ;  130,  poisoned  at  Khy- 
ber ;  141,  account  of  his  miracles  ;  148,  outweighs  all  his  followers  — account 
of  the  poisoned  shoulder  at  Khyber  ;  151,  a  shepherd  and  two  wolves  testify 
to  his  truth  ;  156,  157,  cleaves  the  moon,  one  half  of  which  falls  on  the  roof 
of  the  Kabah  and  the  other  half  on  Mount  Abukubais  ;  157,  brings  back  the 
sun  after  it  had  set ;  182,  assumes  the  prophetical  office,  and  is  rejected  and 
abused  by  the  Koraysh ;  185,  announces  his  mission  to  a  party  of  relatives 


GENERAL   INDEX. 


475 


whom  he  had  invited  to  an  entertainment ;  187,  the  entrails  of  a  camel 
thrown  on  him  while  prostrate  in  devotion;  188,  wounded  by  Abujahi  and 
pursued  by  a  mob  — visited  by  angels;  190,  his  maraj,  or  ascension  to 
heaven ;  196,  in  the  seventh  heaven  cupping  recommended  by  the  angels 
—  story  of  an  immense  cock;  201,  account  of  ablution  — of  prayer;  203, 
the  prayer  of  two  rukats  — sees  the  similitude  of  the  imams  —  the  angel  of 
death  tells  him  that  God  himself  will  take  his  spirit  and  that  of  Sly;  204, 
said  to  have  been  carried  to  heaven  on  a  throne ;  208,  allows  some  of  his 
followers  to  flee  to  Abyssinia;  211,  his  letter  to  Nejashy,  king  of  that  coun- 
try ;  214,  the  Koraysh  league  against  him  — he  takes  refuge  with  Abutalib 
and  the  Benee  Hashim  in  a  defile  or  fastness  ;  220,  allows  some  of  his  fol- 
lowers to  retire  to  Medeenah  ;  221,  leagues  with  the  Aus  and  Khazrej  ;  225, 
admonished  to  flee  to  Medeenah —  escapes  to  the  cave  of  Soor ;  228,  flees 
to  Medeenah;  231,  commanded  to  fight  for  the  faith;  247,  triumphs  at 
Badr  ;  253,  defeated  and  personally  endangered  at  Ohod  ;  258,  conquers  the 
Benee  Nazeer  ;  265,  and  the  Benee  Kareezah  ;  271,  concludes  a  ten  years' 
truce  with  the  Koraysh  at  Hudaybeeah;  275,  attacks  and  takes  Khyber  ; 
277,  makes  a  pilgrimage  to  Mekkah  and  sends  letters  to  a  number  of  rulers, 
summoning  them  to  embrace  islam  ;  289,  the  truce  with  the  Koraysh  having 
been  broken  by  them,  he  suddenly  marches  on  Mekkah,  which  is  easily 
taken  ;  295,  routs  the  Havazin  at  Hunayn  ;  302,  a  conspiracy  to  destroy  him  ; 
330,  his  last  pilgrimage  ;  334,  339  he  inaugurates  Aly  in  the  khalafat ;  346, 
returns  to  Medeenah  — falls  sick;  348,  his  amiability;  350,  his  children  and 
wives;  354,  his  uncles;  367,  his  farewell  charges  — his  sickness;  369,  his 
bequests  to  Aly  ;  373,  377,  account  of  his  death  ;  378,  his  funeral ;  380,  his 
body  taken  to  paradise ;  381,  appears  to  Aly  and  Abubekr,  and  rebukes  the 
latter  for  seizing  the  khalafat,  and  orders  him  to  obey  Aly. 

Md  ham'  med  AV y. 

Mo'hccm'med  Baker,  203,  an  imam  often  quoted  ;  1,  name  of  the  author  of  the 
Hyat-ul-Kuloob. 

Mdhammed-hin-Mus'le'mah,  257,  slays  the  chief  of  the  Benee  Nazeer. 

Md  ham- med  Takrj,  203,  an  imam  often  quoted. 

Md  har  rem,  333,  name  of  a  sacred  month. 

Md  ha  ve'  lah,  11,  name  of  Seth's  Hooree  wife. 

Modkif,  85,  a  title  of  Mohammed. 

Mod sa-hin-Im: ran,  105,  his  tables  ;  196,  met  by  Mohammed  in  the  sixth 
heaven  ;  198,  occasions  an  abatement  for  Mohammed  and  his  followers  from 
fifty  prayers  to  five  ;  312,  said  to  have  predicted  Mohammed. 

Mod  sa-hin-Jaf  er,  alias  Moosa  Kazim  ;  203,  an  imam. 

Mdtah,  282,  battle  of. 

Mundmu'ad,  86,  a  title  of  Mohammed  said  to  be  in  the  Torat, 

Mu'az'zin,  355,  the  caller  to  prayers. 

MtT ba  he' lah,  322,  ordeal  or  divine  appeal. 

Mud  sheer,  86,  a  title  of  Mohammed. 

Miihajer'ees,  232,  often  mentioned  — Mohammed's  Mekkah  allies. 

Mu'hurlb,  329,  a  tribe  —  parties  of  them  embrace  islam. 

Miihemah,  274,  a  place  in  Arabia. 

Milk,  vim,  29,  354,  a  son  of  Abdulmutalib. 

Mun'kir,  364,  one  of  the  angels  whose  office  it  is  to  question  the  dead. 


476  GENERAL   INDEX. 

Muta'lib,  13,  brother  of  Hashim  ;  16,  negotiates  Hashim's  suit  of  Salraay ;  22, 

goes  to  Mcdeenah  and  carries  Shaybah  to  Mekkah. 
Ma'sm/le'mah,  309,  a  false  prophet. 

Mh'sheUees,  200,  a  Mohammedan  sect  attributing  a  bodily  form  to  the  Deity. 
Mus'uVynan,  a  true  believer,  often  mentioned. 

MaHlm-hin-Xdy,  213,  refuses  to  sign  the  league  against  Mohammed. 
Muzik'/cer,  86,  a  title  of  Mohammed. 
Muzr.  13,  a  son  of  Hashim  ;  125,  name  of  a  tribe  cursed  by  Mohammed  with 

famine. 

Na'ee'man,  101,  of  Badr  — story  of. 

Na'eem-hin-Mas'ood,  261,  excites  hostility  between  theKoraysh  andtheBenee 

Kareezah. 
Nd  ha  vend,  181,  battle  of. 
NakNlah,  237,  a  place  in  the  vicinity  of  Mekkah,  where  some  of  Mohammed's 

followers  captured  a  small  kafilah  and  slew  a  man  in  a  month  sacred  to  peace. 
Na'mcm-bin-Sher'jeel.  352,  his  daughter  espoused  by  Mohammed. 
NcCm&n-bin-ul-Men'zer,  66,  an  Arab  king  or  chief  slain  by  the  Persian  emperor 

Perveez. 
Not  met,  86,  a  title  of  Mohammed. 
Nas'dh,  136,  a  chief  of  jins. 
Nas'urd,  Nazarene,  or  Christian  ;  129,  story  of  some  merchants  of  this  class 

visiting  Mekkah. 
Nas'cHranee,  same  as  above;  61,  177. 
Naz'eer,  86,  a  title  of  Mohammed. 
Neh'y,  86,  a  title  of  Mohammed. 

Neen'e'vd,  Nineveh  ;  177,  a  Nasaranee  of  that  place  becomes  a  Musulman. 
Nehj-ul-BaVa'ghah,  50,  182,  title  of  a  book. 
Nej'ar  or  Beii ee-ul-Nefur,  13,  name  of  Salmay's  tribe. 
NeJasMj,  13,  king  of  Abyssinia  ;  208,  becomes  a  Musulman  ;  211,  embarks  to 

visit  Mohammed  and  dies  ;  281,  sends  his  son  and  sixty  people  —  they  are  all 

lost  at  sea. 
Nejd,  223,  a  tribe. 
Nejm,  86,  a  title  of  Mohammed. 

Nefrdn,  305,  a  Christian  council  and  controversy  there. 
Nek'eer,  365,  an  angelic  examiner  of  the  dead. 
NemW&h,  332,  a  place. 

Nes'ee'bah,  252,  a  daughter  of  Mazeenah  — tries  to  stop  the  Musulman  fugi- 
tives at  Hunayn. 
Nes'ee'bdh,  262,  a  daughter  of  Kasb— her  heroism  in  defending  Mohammed 

at  Ohod. 
Nes'ee'bayn,  136,  jins  of;  177,  Mohammed  recites  the  Koran  to  them. 
Nes'toor,  64,  a  very  learned  Christian  — visits  Mohammed. 
Nes' toof  e(;  ah,  305,  a  Christian  sect,  the  Ncstorians. 

No'fal-hin-H&ris,  240,  compelled  by  the  Koraysh  to  go  to  the  battle  of  Badr. 
Ni?urood,  Nimrod,  113,  his  furnace. 
Nod  bah,  307,  a  country,  probably  Nubia. 
Nooh,  128,  grieves  for  his  son,  lost  in  the  deluge. 
Noon,  86,  a  title  of  Mohammed. 


GENERAL   INDEX.  477 

Noor,  86,  a  title  of  Mohammed. 

Noo-Rooz,  182,  the  Persian  New  Year — Gabriel  visits  Mohammed  on  that  day. 

NukWah,  239,  a  place. 

Ohod,  164,  251,  a  mountain — Mohammed  defeated  there. 

Omar-bin-ul-Khit'  ab,  163,  252,  264,  proposes  to  surrender   Mohammed  to  the 

Koraysh  ;  345,  pledges  fealty  to  K\y  ;  369,  reproved  for  not  leaving  Medee- 

nah ;  379,  party  to  the  seizure  of  the  khalafat. 
Os'man,  101,  struck  by  a  blind  man  ;  345,  pledges  fealty  to  Sly. 
Os' mxn-bin-Af  an  208,   flees   to   Abyssinia;    350,   marries    Ummkulsoom,  a 

daughter  of  Mohammed. 

Pad e' shah-e-2.f  em,  emperor  of  Persia;  174,  tears  Mohammed's  letter  com- 
manding him  to  embrace  islam. 

Pdd' e' shah-e-Frang,  emperor  of  the  Frangees  (Franks  or  Europeans)  ;  174, 
honors  Mohammed's  letter  enjoining  him  to  embrace  islam. 

Per'veez,  66,  made  emperor  of  Persia. 

RaVee'a,  355,  a  son  of  Haris. 

Rab'eea-bin-Maz'an,   alias   Satah,   41,  a  wonderful   astrologer;  42,  observes 

signs  of  Mohammed's  birth  ;  43,  goes  to  Mekkah  ;  45,  affray  on  his  account ; 

49,  starts  for  Syria. 
Rob' ee  a-ul-akK er,  the  fourth  Mohammedan  month. 
Rab'ee'd-til-ev'vel,  the  third  Mohammedan  month. 
Ra!fd-bin-Ma'Uk,  221,  an  Ansaree  officer  appointed  by  Mohammed. 
R&hat,  307,  a  country. 
Ra'heem,  86,  a  title  of  Mohammed. 
Ra' hem\i kaV  lah,  the  mercy  of  God  be  upon  thee  !  8,  the  response  of  the  Most 

High  at  Adam's  first  exclamation. 
RaK met-ul-Au'  IT meen,  86,  a  title  of  Mohammed. 
Rajee'd,  256,  a  place  where  some  Musulmans  were  slain. 
Rak'eeb,  382,  name  of  an  angel. 
Ram' a' zdii,  208,   the  ninth   Mohammedan   month,  often   called   the  blessed 

month  of  Ramazan,  being  the  month  of  annual  fasting  with  Mohammedans. 
Ram'lah,  351,  alias  Ummhabeebah,  a  wife  of  Mohammed. 
Rd'oof,  86,  a  title  of  Mohammed. 
Ras'ooruPlah,  apostle  of  God ;  72,  86,  184,  the  title  assumed  by  Mohammed, 

and  his  common  address  by  his  followers. 
Ras'oom,  88,  name  of  Mohammed's  sword. 
Rail,  397,  a  country. 
Rayah,  359,  a  place  near  Ohod. 
Rayy,  88,  name  of  Mohammed's  cup. 
ReehXnah,  268,  alias  Ma' rah  — a  Jewess  taken  by  Mohammed  at  the  Benee 

Kareezah  ;  353,  name  of  a  maid  of  Mohammed  — the  daughter  of  Zayd. 
Rejeb,  the  seventh  Mohammedan  month  ;  182,  in  it  Mohammed  assumes  the 

prophetship  ;  333,  sacred  to  peace. 
Riz'vdii,  75,  the  treasurer  of  paradise. 
Ro'M,  256,  a  place  to  which  the  Koraysh  advanced  after  the  battle  of  Ohod. 


478  GENERAL    INDEX. 

Ro'kee'ah,  13,  a  daughter  of  Hashim;  350,  name  of  a  daughter  of  Mohammed 
and  wife  of  Osman. 

Room,  the  Greek  or  lower  Roman  empire ;  277,  etc. 

Rooz'beh,  357,  the  Persian  name  of  Salman. 

Ruh-ul-Ku'dm,  the  Holy  Spirit;  35,  182,  said  to  be  a  creature  superior  to  Ga- 
briel or  Michael ;  104,  account  of  the  Holy  Spirit ;  336,  his  ministrations. 

Ritkffnah,  159,  377,  a  famous  wrestler  thrown  by  Mohammed. 

Ru'kat,  84,  293,  a  certain  portion  of  a  prayer. 

So! bit-bin- Af  lah,  123,  story  of. 

SrVbit-biii-Kai/s,  144,  buys  an  ass  that  spoke. 

Sadu,  29,  a  wife  of  Abdulmutalib,  of  the  tribe  of  Kalab. 

Sdd-bin-AU  at  dah,  168,  entertains  Mohammed  and  Sly;  221 ,  an  Ansaree  officer 

appointed  by  Mohammed ;  239,  standard  bearer  of  the  Ansarees ;  291,  at 

the  conquest  of  Mekkah  the  standard  taken  from  him  by  Aly ;  379,  the 

Ansarees  wish  to  make  him  khaleefah. 
Sad-bin- AVu'va'kds,  237,  sent  by  Mohammed  on  an  expedition. 
Sad-bin-Khas' ee' mah,  Til,  an  Ansaree  officer  appointed  by  Mohammed. 
Sad-bin- Madz,  168,  becomes   a  Musulman  ;  219,  241,  counsels   for  battle   at 

Badr;  and,  251,  for  marching  to   Ohod;  261,  Mohammed's  messenger,  or 

spy  ;  265,  dooms  the  Benee  Kareezah  and  dies. 
Sad-bin- RaV  ee'  a,  221,  an  Ansaree  officer  appointed  by  Mohammed. 
Sa'eed,  355,  a  son  of  Abbas. 
Safee'ah,  53,  a  daughter  of  Abdulmutalib ;  81,  sent  to  Khadeejah  to  ascertain 

her  views  respecting  Mohammed  ;  355,  name  of  a  daughter  of  Abbas. 
Safee'ali,  TJ5,  a  Jewess  reserved  for  Mohammed  at  the  conquest  of  Khyber ; 

351,  daughter  of  Hy-bin-Akhtab  —  Mohammed  marries  her. 
Safee'nah,  168,  wonderful  story  of. 
Safru^  240,  a  meuzil,  or  one  march  from  Badr. 
Safrau-bint-ShtCayb,  372,  her  contest  with  Joshua. 
Safvdn,  236,  a  vady. 
Saf  van-bin- A  ma' yah,  138,  party  to  an  attempt  on  Mohammed's  life  ;  239, 

contributes  largely  for  the  Koraysh  expedition  to  Badr ;  296,  lends  armor 

to  Mohammed. 
Saf  van-bin- Met  tal,  269,  finds  Auyeshah. 
Sa'hdb,  88,  369,  name  of  Mohammed's  turban. 
Sa'hak,  352,  his  daughter  espoused  by  Mohammed. 
SaKba,  370,  name  of  Mohammed's  she-camel. 
ScChib,  136,  a  chief  of  jins. 

Sa'hib-ul-Amr,  lord  of  command;  247,  etc.,  a  title  of  the  imam  Mahdy. 
Sak'eef,  147,  a  tribe. 

Sak'ee'nah,  296,  surah  9  :  26.    (See  Sale's  Koran,  vol.  I.,  p.  378.) 
Sak'rdn-bin-0' mar,  351,  the  first  husband  of  Soodah,  afterwards  married  to 

Mohammed. 
Sdky-ul-Ghays,  29,  a  title  of  Abdulmutalib. 
Sdk'y-ul-Hifaj,  29,  a  title  of  Abdulmutalib. 
Sd'lah,  106,  his  book  ;  129,  his  camel. 

Sat&kah,  256,  a  woman  who  vowed  to  drink  wine  in  the  skull  of  the  Musul- 
man that  slew  her  two  sons  at  Ohod. 


GENERAL    INDEX.  479 

SaV&m&n,  329,  a  tribe. 

SaV  ee'  mah,  359,  a  woman  who  purchased  Salman. 

SeTeem-bin-Kays,  86,  an  author. 

SaV eet-bm-Am'  er,  277,  a  messenger  of  Mohammed. 

Satet,  3o2,  his  daughter  espoused  by  Mohammed. 

SaFmdn-e-Fdr'see,  259,  counsels  an  entrenchment;  356,  one  of  Mohammed's 
peculiar  friends  ;  357,  his  story  ;  366,  his  death. 

Salmay,  13,  her  character;  18,  married  to  Hashim  —  gives  birth  to  Abdulmu- 
talib  ;  24,  allows  him  to  be  carried  to  Mekkah. 

Sa' hi  see' ah,  305,  a  Christian  tribe  or  sect. 

Sa'md,  86,  a  title  of  Mohammed. 

Sa'md'vah,  35,  a  vady. 

Sd'rah,  323,  the  wife  of  Sayyid. 

Sd'sah,  13,  a  daughter  of  Hashim. 

Sa'tah,  alias  Rabeea-bin-Mazan,  41,  a  wonderful  astrologer;  43,  goes  to  Mek- 
kah ;  45,  predicts  the  birth  of  Mohammed  and  Xly ;  49,  goes  to  Syria. 

Sau,  96,  etc.,  a  weight — about  seven  pounds,  according  to  Richardson. 

Sd'vah,  35,  an  ancient  lake  near  Kashan. 

Sav'eek,  234,  249,  expedition  of. 

Sa'wdd-bin-Kd'rib,  41,  visits  Mohammed. 

Say' nat-ul-Vid au,  299,  a  camp  of  Mohammed. 

Say'yid,  11,  184,  a  master,  prince,  lord;  a  title  conferred  on  Mohammed  and 
his  family. 

Say' yid-ul-Ta' hd,  29,  a  title  of  Abdulmutalib. 

See'nd,  118,  192,  Mount  Sinai. 

Sefd,  179,  a  mountain  near  Mekkah,  often  mentioned  in  connection  with 
Mervah. 

Sefer,  the  second  Mohammedan  month  —  vady  of. 

Sefd'rah,  230,  330,  name  of  a  mesjid. 

Sefndn,  259,  a  place  where  Sly  halts. 

Sek'eb,  88,  name  of  Mohammed's  horse. 

Sen' ait,  187,  a  place  in  Arabia. 

Sem'rd'ee,  29,  a  wife  of  Abdulmutalib. 

Sen'yet-ul-Ak'db,  289,  a  place. 

Se'rdt,  114,  317,  the  bridge  over  hell. 

Ser'een,  277,  the  sister  of  Mareeah  —  married  to  Hisan-ibn-Wahab- 

Sha'bdn,  98,  the  eighth  Mohammedan  month. 

Shah'bd,  88,  370,  name  of  Mohammed's  mule. 

Shdh'ee,  94,  a  Persian  copper  coin. 

Sha'heed,  86,  a  title  of  Mohammed. 

Shd'hid,  86,  a  title  of  Mohammed. 

Shdh'in'Shdh,  king  of  kings;  280,  title  of  the  Persian  monarchs. 

Shdm,  Syria  ;  61,  often  mentioned  —  sometimes  for  Damascus. 

Sha'reek,  351,  a  son  of  one  of  Mohammed's  wives  by  a  former  husband. 

Sha' reek-bin- Sini  hd,  328,  guilty  of  adultery. 

Sha'sd,  13,  a  daughter  of  Hashim. 

Shay' bah,  132,  an  enemy  of  Mohammed  ;  245,  slain  at  Badr. 

Shay'bat-ul-Hamd,  alias  Abdulmutalib,  21,  born. 

Shaykh,  43,  a  venerable  old  man  —  a  chief. 


480  GENERAL   INDEX. 

Shaykh  Mufeed,  297,  a  traditionizer  frequently  quoted. 

Shmjkh  Taber'see,  236,  a  traditionizer  frequently  quoted. 

Shaykh  Too' see,  87,  a  traditionizer  frequently  quoted. 

Shayr,  164,  a  mountain. 

Shatjs,  Seth  ;  10,  born  —  Adam  takes  a  covenant  of  him — he  marries  a  IIoo- 

ree;  317,  his  book. 
SAay7cJn,  Satan ;  15,36,  troubled  at  Mohammed's   birth;  37,   chained  forty 

days  —  often  mentioned. 
Sha'zcin-hin-Jib'rcieel,  38,  53,  an  author. 
Shee'ahs,  3-1.  190,  the  Persian  sect  — often  mentioned. 
Shee'rdz,  3-57,  a  city  of  Persia. 
Shee'ru'yah,  281,  a  son  of  Kesry  or  Khosroo,  emperor  of  Persia;  282,  slays 

his  father  and  usurps  the  crown. 
Shems,  86,  a  title  of  Mohammed. 

Sher'bet,  304,  a  beverage  made  of  water,  sugar,  and  fruits,  or  acids. 
She'sd,  136,  a  chief  of  jins. 
She'vdl,  208,  the  tenth  Mohammedan  month. 
Shim'oon,  62,  his  book. 

Shim  oon-bin-Ham' on  ul-Se'fd,  313,  his  book. 
ShhrC oon-bin-Yd han' d,  307,  the  apostle  Simon  Peter:  the   above  three  are 

probably  identical. 
Shin'ya,  352,  espoused  by  Mohammed. 
Shir\jeel-bin-A'/n'  er,  282,  slays  a  messenger  of  Mohammed. 

ShiCayb,  Moses'  father-in-law  ;  106,  his  book. 
Shu'Jaii-bin-Wahab,  271,  a  messenger  of  Mohammed. 

Sidret-ul-MuritcChd,  190,  a  celestial  tree;  207,  its  size. 

Sir'dJmirCeer,  86,  a  title  of  Mohammed. 

Soddah,  216,  espoused  by  Mohammed. 

Soar,  164,  a  mountain  near  Mekkah  ;  226,  Mohammed  flees  to  a  cave  in  it. 

So&ydt,  101,  story  of. 

SiCau,  294,  an  idol  broken  by  order  of  Mohammed. 

Siifayn,  272,  treaty  of. 

Siihayb,  229,  compelled  to  blaspheme  Mohammed. 

SM7i«y^-&"i-^"i'er,  247,  sees  angelic  warriors  ^^  Badr;  271,  a  Koraysh  com- 
missioner. 

Su!  lay" man,  Solomon  ;  135,  his  throne. 

Su'mVyah,  189,  the  mother  of  Amer-bin-Yasir  —  she  is  martyred. 

Sun'nees,  the  great  Mohammedan  sect  often  mentioned;  207,  they  are  cast 
into  hell. 

Suree'd,  Syria  ;  308,  people  of. 

Su'  ra  kd-bin-Ma)  lik,  245. 

Tab' oak,  173,  234,  299,  expedition  of. 

Tub' tab,  86,  a  title  of  Mohammed. 

Td'eef,  138,  a  town  in  the  vicinity  of  Mekkah,  which  it  supplies  with  fruit, 

&c. ;  177,  visited  by  Mohammed  with  ill  success. 
Td'ghoot,  265,  an  idol. 
Ta'hi'mah,  43,  a  country. 
Td'her,  350,  Abdullah,  a  son  of  Mohammed. 


GENERAL  INDEX. 


481 


TaKmee'ah,  369,  one  of  Mohammed's  turbans. 

TaKee'ah,  96,  religious  dissimulation;  152,  155,  enjoined  by  Mohammed. 

TaThah,  154,  an  associate  of  Abubekr  and  Omar. 

Talhah-bin-AUi/talhah,  252,  the  Kor^ysh  standard-bearer  and  champion  at 

Badr  —  slain  by  Sly. 
Tcilib,  355,  a  son  of  Abutrdib. 

Td'loot,  king  Saul;  238,  his  victory  over  Jaloot  or  Goliath. 
Ta'nidm,  355,  a  son  of  Abbas. 
Ta'moo'sd,  3f,  the  monstrous  fish. 
Ta'mTeem,  272,  a  place. 

TayHm,  71,  the  tribe  of  Khadeejah's  second  husband. 
Taijyib,  350,  a  title  of  Abdullah,  Mohammed's  son. 
Teen,  86,  a  title  of  Mohammed. 
Tek'beer,  201,  a  repetition  of  Allah  akbar. 
Tek'nd,  49,  at  the  instigation  of  Zarka  attempts  to  assassinate  the  mother  of 

Mohammed —  confesses  and  dies. 
Tes'neetn,  92,  321,  a  fountain  of  paradise. 
To' man,  162,  a  gold  coin. 

Todbcl,  92,  a  tree  of  paradise;  197,  its  size;  207,  321,  account  of. 
Tu'fayl-bin-til-Hd'ris,  352,  brother  of  Abaydah-bin-Haris. 
Tdrut,  14,  131,  the  Pentateuch,  often  mentioned. 

U'le'mcis,  34,  278,  learned  and  religious  men. 

UMmas  of  the  Im'dm'ate,  34,  Sheeah  doctors. 

Umm'am'een,  296,  the  mother  of  a  man  slain  at  Hunayn. 

Umm'ha'beeb,  355,  a  daughter  of  Abbas. 

Vmmlm'bee'bah,  289,  wife  of  Mohammed  and  daughter  of  Abusufeean ;  351, 

her  proper  name  Ramlah. 
TJmiri:  haK  eem,  293,  makes  an  inquiry  of  Mohammed. 
Umm'hd'ny,  191,  a  sister  of  Aly  ;  355,  her  proper  name  Fakhtah. 
Unun'ja'meel,  355,  a  wife  of  Abulaheb. 
UmnC  kuV soom,  350,  a  daughter  of  Mohammed. 
Umm'saVmah,  2,  95,  a  favorite  wife  of  Mohammed;  272,  her  advice  to  him  ; 

351,  her  proper  name  Hind,  the  daughter  of  Abyamayah. 
Umm'shcireek,  alias  Khodah,  351,  a  wife  of  Mohammed. 

Umm-tcl-Fazl,  247,  wife  of  Abbas  —  gives  Abulaheb  a  fatal  blow ;  176,  called, 

probably  by  mistake,  a  daughter  of  Abbas. 
Umm-td-Ko'rd,  86,  a  title  of  Mekkah. 
Um'my,  86,  a  title  of  Mohammed. 

Urn' rah,  214,  a  festival  held  at  Mekkah ;  331,  merged  in  the  hej. 
TJmWah,  252,  a  daughter  of  Alkemah  —  raises  the  Koraysh  banner  at  Ohod; 

352,  name  of  a  woman  married  and  divorced  by  ]Mahammed. 
TJz'zy,  63,  a  Koraysh  idol  often  mentioned  with  Lit. 

Vd'dy,  35,  284,  a  vale,  often  with  a  stream  or  a  winter  torrent. 
Vah'shy,,  253,  slays  Hamzah  at  Ohod. 
Vd'kid-bin-XbiVuVlah,  237,  slays  a  man  at  Nakhlah. 
VaVeed,  245,  a  son  of  Atabah  —  slain  at  Badr. 
32 


482  GENERAL   INDEX. 

VaVeed-bin-Mu^ghyWah,  109,  a  learned  aud  eloquent  man  —  desired  to  surpass 

the  Koran ;  233,  dies. 
Vas'ee,  106,  a  lieutenant  or  successor  of  a  prophet. 
Vas'ek,  96,  257,  a  weight,  a  horse  load. 
VasK  ek-hm-B(T  he'  lah,  41,  an  astrologer  of  Yemen. 
Vir  kah-bln-No'fal,  59,  finds  Mohammed  in  a  desert;  71,  name  of  an  uncle  of 

Khadeejah. 
Viz'eer,  206,  a  prime  minister. 
Vo'koof,  332,  standing-place  at  Arafat. 

WcUdy,  see  VMy. 

Wa'hab,  29,  a  father-in-law  of  Abdulmutalib. 

Wa) hub-bin- Abd a) nmi'ufy  31,  gives  notice  of  Abdullah's  danger  —  sends  to 

offer  him  his  daughter  Aminah,  who  is  espoused  by  him. 
Wdtlah,  81,  133,  150,  an  oath. 

Yd' bis,  284,  a  vady  ;  285,  its  clans  routed  by  Xly. 

Ya'foor,  88,  name  of  Mohammed's  donkey  ;  277,  sent  as  a  present  to  him  by 

Makukas. 
Yah' yd,  John  the  Baptist;  136,  wept,  although  he  had  not  sinned;  195,  seen 

by  Mohammed  in  the  second  heaven. 
Yd'jooJ  and  MnJocJ,  Gog  and  Magog ;  180,  restrained  by  a  wall. 
Ya'koob,  Jacob ;  4,  Joseph  restored  to  him ;  130,  father  of  the  tribes. 
Ya'leel,  262,  a  place. 

Yd'ser,  229,  a  Musulman  —  he  is  martyred. 
Ya-Sin,  or  F.  S.,  86,  a  title  of  Mohammed. 
Ye' hood  and  Ye' hood  ee,  Jew  or  Jewish,  often  mentioned. 
Ye'hood'ees,  Jews  ;    15,  31,  a  party  of  them  attempt  to  kill  Abdullah. 
Ye'md'mah,  309,  an  Arabian  town. 
Ye' men,  38,  seen  from  Mekkah  at  Mohammed's  birth. 
Yen'yd,  236,  name  of  a  district  in  Arabia. 
Yez'eed,  a  Sunnee  khaleefah;  204,  causes  the  imam  Husayn  and  his  family  to 

be  slain. 
Yez'  eed-bin-Abd  u'  ma'  ddn,  321,  a  ulema  of  Hazramoot. 
Yoo'nds,  the  prophet  Jonah,  324. 

Yoo'sha,  Joshua  ;  105,  Moses'  successor;  372,  his  contest  with  Moses' widow. 
Yoo'suf,  Joseph  ;  93,  his  interview  with  Zulcekhii  — he  marries  her  ;  195,  seen 

by  Mohammed  in  the  third  heaven  ;  356,  Moses  ordered  to  carry  away  his 

bones. 

Zab'oor,  the  Psalms  of  David,  131,  etc. 

ZagK  at-ul-Muh' sin,  323,  a  son  of  Sayyid. 

Zdj'e'rah,  313,  a  book. 

Za' makh' sha' ry ,  325,  a  Sunnee  author. 

Zar'dr,  29,  a  son  of  Abdulmutalib ;  264,  his  combat  with  Omar  ;  354,  an  uncle 

of  Mohammed. 
Zar'kd,  42,  queen  of  Yemen  ;  46,  goes  to  Mekkah ;  48,  attempts  to  procure 

the  assassination  of  Mohammed's  mother ;  49,  flees  from  Mekkah. 
Zdt-ul-Fae.ooI,  88,  369,  name  of  Mohammed's  coat  of  mail. 


GENERAL   INDEX.  4:»d 

Z&t-ulrRak' au,  234,  expedition  of. 

Zut-ul-SaT  ii  sil,  285,  expedition  of. 

Zay'  ban,  76,  a  vady  in  Syria, 

Zayd,  199,  a  son  of  the  irafim  Zayn-iil-Aubideen — his  inquiry  of  his  father. 

Zayd-bin-IIu  ris'  ahy  197,  Mohammed  sees  his  celestial  nymph  bathing  in  a 

river  of  paradise  ;  236,  made  governor  of  Medeenah  ;  282,  commands  at  the 

battle  of  MOtah  and  is  slain  ;  354,  story  of  him  and  his  wife. 
Zayd-hin-Suhit,  147,  at  Mohammed's  order  summons  two  trees  together  for  a 

certain  purpose. 
Zayd-bin-Sii  Mn-bin-Ad' y,  181,  Mohammed  tells  him  one  of  his  members  will 

go  to  paradise  before  him. 
Zay'nab,  351,  a  daughter  of  Amees  and  wife  of  Mohammed. 
Zaijnab,  270,  352,  daughter  of  Hajish  and  wife  of  Mohammed  —  previously 

the  wife  of  Zayd-bin-Harisah. 
Zay'nab,  351,  daughter  of  Khazeemah  and  wife  of  Mohammed. 
Zay'nab,  350,  a  daughter  of  Mohammed  —  married  to  Aboolaus. 
Zay'nab,  276,  a  niece  of  Marhab,  champion  of  Khyber  —  poisons  Mohammed. 
Zayn-ul-Aiibi  deen,  203,  the  fourth  imam. 
ZeUauh,  97,  married  to  Mikdad. 
Zee'hefah,  or  ZeeVJiefah,  or  Zee'  hef  et-xd-Hcir'  am,  the  twelfth  Mohammedan 

month ;  333,  a  sacred  month. 
Zee-Imr,  234,  expedition  of. 

Zeelkadah,  the  eleventh  Mohammedan  month;  333,  declared  sacred. 
ZeeTkhal'ee'fah,  330,  a  place. 
ZeeVke'lau,  281,  prince  of  Himyar  in  Arabia. 
ZeeV  mer'  vah,  273,  a  place. 
Zee'zu'va,  228,  place  of  rendezvous  of  Aly  and  others  previous  to  their  flight 

to  Medeenah. 
Zem'zem,  27,  the  celebrated  well  at  Mekkah,  reexcavated  by  Abdulmutalib. 
Zem'zem-bin-Atn'er,  239,  a  messenger  of  Abusufeean  —  his   entrance    into 

Mekkah. 
Zer'ah,  165,  a  tribe  warned  by  a  calf  to  send  to  Mohammed. 
Zek'e'ree'u,  Zechariah;  92,  the  Virgin  Mary's  guardian. 
ZiUyan,  352,  his  daughter  espoused  by  Mohammed. 
Zikat,  238,  a  species  of  tithes. 
Zik'  van-bin-Md  e'  kays,  218,  becomes  a  Musulmfm. 
Zim'ah,  216,  350,  father  of  Soodah,  a  wife  of  Mohammed. 
Zirikees,  or  negroes;  268,  account  of  some  jins  resembling  them. 
Zdbayr,  29,  a  son  of  Abdulmutalib  ;  204,  triumphs  in  a  combat  at  Ohod  ;  354, 

an  uncle  of  Mohammed. 
Zoor/a'Z;or,  88,  name  of  Mohammed's  sword;  253,  given  to  Aly  at  Ohod  j 

255,  story  of. 
Zoolja'been,  369,  name  of  Mohammed's  helmet. 
ZooV  kar' nayn,  Alexander  the  Great ;  180,  his  people  and  character. 
ZiCla'khd,  93,  her  interview  with  Joseph. 
Zumrah,  56,  Haleemah's  eldest  son. 


DATE  DUE 

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The  life  and  religion  of  Mohammed, 

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